^^  OF  P^'/V^ 


^""■"J-^-OGIC/ii  SL^:S^  ^ 


BX  7250  .W54  1836 
Williston,  Seth,  1770-1851. 
The  harmony  of  divine  truth 


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in  2009  witii  funding  from 

Princeton  Tiieological  Seminary  Library 


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THE' 


HARMONY 


DIVINE      TRUTH 


BY    SETH    WILLISTON, 

Anihoi-  of  R  Vmilicatiun    of    llie  Doctrmcj  nf   ilie    Refoiimlinn,  Revival   Scrinom,  Discourse!   on  the 
Sabbath,  &:-c. 


'■Aiui  ye  shall  knoir  l/ic  truth,  and  the  truth  shall  make  youfrei'."   John  8 :  3^. 


UTICA. 


rPxINTEIi    For.    THE   AUTHOR,  BY  BENNETT  &    BRfGIIT. 


1  R  .*?  6 


ENTERED    ACCORDING    TO    ACT    OF    CONGRESS, 

April  19,  1836, 

IN  THE    CLRRk's    OFFICE    OF  THE    NORTHERN    DISTRICT  OF   THE    STATE 
OF  NEW  YORK. 


CONTENTS. 


Introduction 


PART    I 


TRUTH  IN  DOCTRINE. 


ARTICLE  I.  Being  and  attributes  of  God 

II.  Creation  and  providence 

III.  Moral  government — perfection  of  the  law 

IV.  Man's  apostacy  and  entire  depravity 
V.  Atonement  for  sin  by  the  sacrifice  of  Christ 

VI.  Benefits  of  the  atonement  proffered  to  all 

VII.  All  men  naturally  disposed  to  reject  the  offer  of  salvation 

VIII.  Regeneration  a  radical  change,  effected  by  the  Holy  Ghost 

IX.  Sovereignty  of  grace  in  regeneration 

X.  Divine  purpose  relative  to  the  salvation  of  men 

XI.  Justification  by  faith  in  Christ — of  grace,  not  of  works 

XII.  Perseverance  of  the  saints — grace  and  glory  connected 

XIII.  Resurrection — general  judgment — heaven  and  hell 

XIV.  Counsel  and  agency  of  God  .... 
Retrospect  of  Part  I.        .  .  . 


17 
39 
51 
65 

82 
100 
110 
125 
153 
167 
182 
198 
212 
228 
244 


PART     II 


TRUTH  IN  EXPERIENCE. 


ARTICLE  I.  Disinterested  benevolence 

II.  Complacency  in  holiness 

III.  Submission  to  the  will  of  God 

IV.  Repentance 
V.  Faith 

VI.  Hope 

VII.  Humility 

VIII.  Spiritual  hunger 

IX.  Spirit  of  forgiveness 

X.  Self-denial 

XI.  Thankfulness  to  Goil 

XII.  Holy  meditation 

Retrospect  of  Part  II 


nnental  religion 

261 

267 

288 

God 

297 

308 

323 

337 

347 

356 

369 

k    ■ 

382 

392 

403 

. 

413 

PART    III 


TRUTH  IN  PRACTICE. 


(leneral  remarks  on  practical  religion 
DUTIES  TO  GOD. 

ARTICLE  I.  Worship — prayer  and  praise 

II.  Reading  and  hearing  God's  word 

III.  Sanctification  of  the  Sabbath 

IV.  Public  profession  of  godliness 

V.     Consecration  of  property  to  the  Lord 


425 


428 
453 
464 
481 
491 


DUTIES  TO  MEN. 


P'lRST  Division. — General  duties 

I.  Regard  to  the  person  of  our  neighbor 
II.  his  property 

III.  his  reputation 

IV.  his  soul 


509 

510 
511 
513 
517 


.Second  Dn^isioN. — Relative  duties 

I.  Duties  of  rulers  and  citizens 

II.  instructors  and  pupils 

III.  ministers  and  hearers 

IV.  husbands  and  virives 
V.  parents  and  children 

VI.  brothers  and  sisters 

VII.  masters  and  servants 


526 

526 
528 
531 
532 
536 
542 
544 


Third  Division. — Personal  duties 


555 


Men  are  bound  to  take  care  of  their  own  persons,  property,  reputation, 

and  souls  .  .  .  .  .  .  .  556 

Personal  attention  to  the  interests  of  the  soul  indispensable  .  557 

Every  man  is  bound  to  be  sober-minded,  temperate,  chaste,  and  industrious  559 

Retrospect  of  Part  III.  .....  .  571 


Concluding  Remarks 


582 


INTRODUCTION 


It  is  becoming  quite  a  common  sentiment  at  the'present  day,  that  it 
matters  not  what  a  man  believes,  if  he  is  but  sincere.  As  a  man  thinketh, 
so  is  he,  is  not  unfrequently  adduced  as  furnishing  scriptural  proof  of 
the  correctness  of  the  sentiment.  This  half  quoted  text,  like  that 
employed  by  Satan  when  he  tempted  the  Son  of  God  to  cast  himselt 
down  from  the  pinnacle  of  the  temple,  is  made  to  speak  a  language 
foreign  from  its  true  meaning.  When  written  out,  it  reads  thus  :  "  For 
as  he  thinketh  in  his  heart,  so  is  he  :  "  and  the  connection  makes  it 
evident  that  the  Thing  intended  by  the  passage  was  to  mark  the  difference 
between  the  lips  and  the  heart  of  the  flatterer,  for  the  sake  of  detecting 
his  hypocrisy,  and  showing  that  his  heart,  not  his  lips,  give  him  his 
real  character.  See  Prov.  xxiii.  6 — 8.  But  the  language  which  this 
passage  is  very  commonly  made  to  speak,  is  to  this  effect :  "  Whatever 
a  man  thinks  to  be  right,  is  right ;  whatever  he  believes  to  be  truth, 
becomes  so  to  him  ;  be  it  what  it  may,  his  belief  transforms  it  into 
truth  ;  so  that  henceforth  for  /tm  it  will  answer  all  the  purposes  of  the 
most  orthodox  creed  which  he  could  have  adopted." 

Thus,  according  to  this  popular  maxim,  truth,  in  relation  to  God  and 
the  things  of  eternity,  has  no  existence,  except  in  a  man's  own  mind  ; 
and,  since  it  is  manifest,  that  there  are  "many  men  of  many  minds," 
the  truth  must  be  multiform  and  contradictory.  But  is  this  correct  ?  Is 
it  possible  that  the  truth  should  have  such  an  unsolid  foundation  ? 
Can  it  be  either  created  or  annihilated  by  a  freak  of  the  brain  ?  What 
then  could  be  the  use  of  an  inspired  volume  ?  (for  I  speak  to  them  who 
acknowledge  that  such  a  volume  exists  ;)  was  it  not  given  to  settle  the 
grand  question,  What  is  truth  1  But  if  a  man's  belief  be  the  thing 
which  gives  truth  its  existence,  a  revelation  from  God  is  useless  ;  for 
without  a  revelation  every  man  will  believe  something  ;  and  according 
to  the  foregoing  maxim,  his  belief  of  this  something,  (no  matter  how 
inconsistent  and  false  it  was  before  he  believed  it,)  immediately 
transforms  it  into  truth. 

But  do  the  scriptures  speak  of  the  truth  as  if  it  were  originated 
by  man's  belief?  Do  they  not  manifestly  represent  it  as  having  an 
existence  which  is  entirely  distinct  from  this  ?  How  pointedly  do  they 
condemn  those  who  believe  not  the  truth,  but  who  believe  a  lie  in  its 
room  !  Nor  is  there  any  intimation  given  that  their  belief,  even  their 
cordial  belief  of  a  lie,  serves  to  transform  it  into  truth,  or  to  divest  it 
of  its  baneful  influence.  2  Thess.  ii.  11,  12.  When  the  divine 
teacher  told  his  hearers,  that  if  they  should  know  the  truth  it  would 
make  (hem  free,  the  truth  was  evidently  supposed  to  have  existence 
indepcndentlv  of  their  knowledge  of  it.     Likewise,  when  he  sent  his 

1 


6  INTRODUCTION. 

disciples  to  preach  the  gospel  to  every  creature,  the  commission  they 
received  supposed  the  gospel  to  be  true,  whether  it  should  be  believed 
or  disbelieved ;  else  the  disbelief  of  it  would  not  have  been  threatened 
with  so  great  an  evil  as  eternal  damnation.     Mark  xvi.  15,  16. 

How  it  can  be  accounted  for,  that  the  term  t7iith  should  have  been 
selected  by  the  inspired  writers,  (or  rather  by  the  Spirit  of  inspiration,) 
to  distinguish  the  religion  which  they  exhibit,  from  eveiy  other  system 
in  the  world,  if  at  the  same  time  they  had  considered  it  as  a  mere 
moral  chaos,  made  for  our  plastic  hands  to  mould  and  shape  into  such 
creeds  as  should  please  every  man's  own  fancy  1  It  is  worthy  to  be 
noted  that  the  sacred  volume  makes  a  very  copious*  use  of  this  term, 
applying  it  to  every  department  of  religion.  For  itself,  as  an  inspired 
book,  it  claims  the  honor  of  being  called  "  the  scripture  of  truth,''^  and 
"  the  word  of  truth."  Dan.  x.  21.  Eph.  i.  13.  Is  not  the  Bible 
thus  manifestly  distinguished  from  the  Koran  of  the  Mahometans,  and 
the  Shasters  of  the  Brahmins,  and  from  every  other  book  which  sets 
up  a  claim  to  inspiration  ?  The  God  of  the  Bible  is  called  "  the  true 
God,"  his  beloved  Son  is  called  "  the  true  Witness,"  and  his  Holy 
Spirit  "  the  Spirit  of  truth  ;  "  and  why,  except  to  distinguish  Jehovah 
from  idols,  his  Son  from  false  Christs,  and  the  Holy  Ghost  from 
Satan,  and  every  other  lying  spirit  ?  The  doctrines  we  are  required 
to  believe,  are  denominated  the  truth,  to  distinguish  them  from  the 
doctrines  of  devils,  and  from  delusive  errors  of  every  kind  ;  and  the 
belief  of  these  doctrines,  when  it  is  wrought  in  our  hearts  by  the  Spirit 
of  God,  is  said  to  be  truth  and  no  lie,  to  distinguish  it  from  a  false  faith 
which  does  not  work  by  love.  Also,  that  conduct  which  is  required 
by  the  divine  law,  and  which  is  the  external  expression  of  a  heart 
conformed  to  it,  is  called  "  obeying  the  truth."  1  Tim.  ii.  4.  1  John 
ii.  27.  2  John  4.  "  The  church  of  the  living  God,"  when  considered 
as  a  community,  composed  of  men  redeemed  from  iniquity,  is  called 
"  the  pillar  and  ground  of  the  truth."  1  Tim.  iii.  15.  See  also  Isa. 
xxvi.  2.  What  an  importance  does  it  give  to  religious  truth  when 
we  hear  Christ  Jesus  witnessing  this  good  confession  before  Pontius 
Pilate  !  "  To  this  end  was  I  born,  and  for  this  cause  carne  I  into  the 
world,  that  I  should  bear  witness  unto  the  truth."  John  xviii.  37.  Surely 
that  must  be  a  thing  of  no  small  consequence,  the  establishment  of 
which  was  the  end  of  our  Redeemer's  birth,  and  the  sole  cause  why 
he  came  into  the  world. 

But  what  is  trut'i  ?  It  concerns  every  one  to  know  what  the  sacred 
writers  intend  by  a  M'ord  which  they  make  so  significant.  Is  it  of 
such  doubtful  meaning  that  nothing  can  be  determined  by  the  use  of 
it  ?  We  all  understand  that  t7-uth  is  the  reverse  of  falsehood ;  that  it 
implies  reality,  in  contradistinction  from  that  which  is  fictitious  ;  the 
agreement  of  things  with  the  representation  made  of  them  ;  or  such 
a  representation  as  agrees  with  their  actual  state.  The  scripture, 
in  using  this  word  to  characterize  the  religion  which  it  reveals, 
manifestly  assumes  the  ground,  that  this  religion  is  a  solemn  reality  ; 
that  its  doctrines,  which  claim  our  belief,  are  ]iot  fables,  but  facts  ;  and 

*  In  John's  two  short  f^pistfes,  hoth  of  which  contain  bu(  twenty-seven  verses,  the 
word  truth  ocoirg  ten  times. 


INTRODUCTION.  7 

that  those  internal  affections  and  external  action.s,  which  it  requires, 
are  such  affections  and  actions  as  correspond  with  these  facts,  and 
are  therefore  themselves  denominated  the  truth,  "  truth  in  the  inward 
parts,"  and  "  truth  wrought,"  or  done,  that  is,  reduced  to  practice.  Ps. 
li.  6.     2  Chron.  xxxi.  20. 

By  such  a  continual  recurrence  to  this  significant  word,  it  would 
seem  that  truth  is  considered  as  that  which  gives  to  the  religion  of  the 
scriptures  all  its  excellency ;  so  that,  were  it  to  be  divested  of  this 
quality  it  would  cease  to  be  worthy  of  our  regard.  The  circumstance, 
that  the  scriptures  resolve  into  truth  the  whole  which  they  teach  on  the 
subject  of  religion,  is  calculated  to  impress  us  with  the  sentiment,  that 
religion  is  not  made  or  unmade  by  men ;  that  their  belief  or  disbelief, 
though  it  may  greatly  affect  their  own  well-being,  does  not  affect  the 
thing  itself.  Their  belief  does  not  make  it  true,  nor  does  their  unbelief 
render  it  false.  What  one  doctrine  of  the  scriptures  is  there,  which 
depends  on  our  belief  for  its  truth  ?  Surely  the  existence  of  God  does 
not  depend  on  his  creatures  believing  that  he  exists  ;  nor  does  the 
reality  of  his  dominion  over  them  depend  at  all  on  their  believing  in  a 
divine  government.  Should  the  children  of  men  believe  themselves  to 
be  innocent  creatures,  uncontaminated  with  sin,  it  would  not  do  away 
their  depravity,  nor  replace  them  in  their  primeval  state.  It  would 
still  remain  a  fact,  confirmed  by  every  day's  experience,  that  we  are 
apostates.  Nor  will  a  disbelief  of  future  punishment,  to  be  inflicted 
on  the  impenitent  and  incorrigible,  do  any  thing  to  annihilate  that 
punishment.  As  well  might  one  pretend  that  unbelief  concerning 
a  prison,  erected  by  the  state  for  the  punishment  of  felons,  would 
annihilate  such  a  prison.  It  is  true,  that  in  view  of  the  incredulous 
man  it  would  be  as  though  it  were  not ;  and  his  incredulity  might  be 
the  very  means  of  bringing  him  within  its  walls.  But  as  soon  as  he 
is  locked  up  there,  he  will  be  convinced  that  the  prison  had  existence 
at  the  very  time  that  he  ridiculed  it  as  a  fiction.  Whatever  exists,  is 
a  reality,  independently  of  its  being  believed. 

But  every  one  must  perceive  that  religion  depends  not  on  the  will 
of  man,  to  give  it  its  existence  or  character.  Nor  does  it  depend  for 
either  of  these  even  on  the  sovereign  pleasure  of  God.  Whether  a  world 
of  intelligent  creatures  should  exist,  or  not,  depended  on  his  pleasure ; 
but  when  such  creatures  are  once  in  existence,  it  does  not  remain 
for  him  to  determine  whether  or  not  to  place  them  under  law  and  the 
obligations  of  religion.  These  obligations  are  necessarily  connected 
with  their  very  existence.  When  we  contemplate  the  intellectual 
system,  made  up  of  the  infinite  Creator  and  his  rational  creatures,  with 
the  relations  necessarily  subsisting  between  them,  we  perceive  that 
our  obligations  to  love  him  supremely,  and  our  fellow  creatures  as 
ourselves,  result  from  these  relations.  With  such  a  universe  there 
must  be  such  a  law,  and  such  a  system  of  religion,  as  are  presented  to 
us  in  the  holy  scriptures.  The  truth  of  this  system  did  not  originate  with 
its  explicit  appointment,  but  its  appointment  is  to  be  considered  as  the 
result  of  its  accordance  with  the  real  state  of  the  universe.  It  is  therefore 
called  "  a  reasonable  service."  Even  where  revelation  has  not  shed  its 
light,  the  obligation  to  the  duties  of  piety  are  such  as  to  take  away  all 
excuse  for  not  glorifying  God.     Rom.  xii.  1,  and  i.  20,  21. 


8    .  INTRODUCTIOX. 

Though  divine  truth  exists  independently  of  its  being  revealed,  still 
the  experiment  has  shown,  that  without  an  explicit  revelation  from 
God,  this  rebellious  world,  circumstanced  as  it  is,  would  never  come 
to  the  knowledge  of  the  truth  :  "  The  world  by  wisdom  knew  not 
God."  1  Cor.  i.  21.  The  heavens  and  all  the  visible  creation  declare 
the  glory  of  God  ;  but  it  is  that  declaration  of  divine  glory  which  is 
made  in  the  inspired  word,  which  is  honored  as  the  means  of  converting 
the  soul.  Ps.  xix.  1 — 7.  If  no  other  exhibition  of  the  character  and 
will  of  God,  except  that  which  is  made  in  the  holy  scriptures,  does 
actually  bring  men  to  know,  love,  and  enjoy  him,  they  well  deserve  to 
be  prized  above  gold  or  rubies.  The  short  period  we  spend  in  this 
world  is  probationary  time.  How  important,  then,  on  our  first  entrance 
into  the  world,  that  we  should  be  apprised  of  the  fact,  and  also  be 
informed  what  the  Lord  our  God  requires  of  us,  to  render  our  term 
of  trial  a  pi'eparation  for  a  blessed  eternity.  In  the  scriptures,  this 
disclosure  is  fully  made.  Here  every  thing  needful  on  the  subject  of 
religion  is  taught,  and  that  with  great  explicitness.  The  principles  of 
natui'al  religion  are  made  so  plain,  that  children  can  understand  them. 
And  here  is  revealed  an  atonement  for  sin,  the  very  thing  with  which 
sinners  need  to  be  made  acquainted.  The  book  of  nature  would  not 
have  disclosed  this  mystery  of  grace  ;  but  when  the  scriptures  have 
made  the  disclosure,  it  is  not  difficult  to  see  that  this  doctrine,  which 
is  peculiar  to  the  Christian  system,  is  in  perfect  harmony  with  the 
principles  of  natural  religion. 

The  inspiration  of  the  scriptures,  will  be  taken  for  granted ;  for  the 
object  of  this  work  is  not  so  much  the  conviction  of  sceptics  as  the 
edification  of  believers,  and  the  spiritual  good  of  such  as  have  become 
already  convinced  that  the  scriptures  ai'e  clothed  with  divine  authority. 
Not  that  the  writer  feels  an  indifference  about  the  immortal  interests 
of  that  class  of  his  fellow  men  who  still  remain  in  doubt  concerning 
the  claims  of  the  Bible.  Nor  is  he  without  hope  of  being  made  useful 
to  them.  Should  he  succeed  in  showing  that  the  scriptures  contain 
a  system  of  religion  which  is  harmonious  in  all  its  parts,  this  may  do 
something  towards  convincing  such  as  have  hitherto  been  sceptical, 
that  they  can  not  be  the  product  of  designing  men.  Whatever  doubt 
any  of  his  readers  may  entertain  in  relation  to  this  matter,  the  writer 
himself  has  no  fear  that  he  shall  be  guilty  of  misguiding  them,  so  long 
as  the  scriptures  shall  be  his  guide ;  for  he  can  entertain  no  more 
doubt  that  whoever  believes,  loves,  and  reduces  to  practice  the  religion 
which  is  there  inculcated,  will  meet  the  approbation  of  the  divine  Being, 
than  he  can  doubt  of  the  existence  of  such  a  being. 

Before  I  proceed  to  exhibit  my  views  of  divine  truth,  it  may  be 
usefiil  to  make  several  preliminaiy  remarks  concerning  the   holy 

SCRIPTUHES. 

I.  They  are  to  be  viewed  as  an  infallible  standard,  by  which  every 
doctrine,  affection,  and  practice  pertaining  to  religion,  is  to  be  tried. 
That  the  scriptures  claim  to  be  so  considered,  can  be  doubted  by  no 
one  who  has  read  them.  The  book  which  we  call  the  Bible  claims  to 
be  "the  word  of  God."     1  Cor.  xiv.  36.     2  Cor.  iv.  2.     An  apostle 


INTRODl'CTIOX.  U 

tells  US,  it  is  "  in  truth  the  word  of  God."*  1  Thess.  ii.  13.  If  it  be 
in  truth  the  Avord  of  God,  it  must  be  infallible ;  for  God  can  neither 
mistake  nor  deceive.  One  inspired  writer  declares  that  "  every  word 
of  God  is  pure  ;  "  and  another,  that  "  the  words  of  the  Lord  are  pure 
words ;  as  silver  tried  in  a  furnace  of  earth,  purified  seven  times." 
What,  short  of  the  perfect  purity  of  the  scriptures,  is  asserted  in 
this  declaration  of  Wisdom ;  "  All  the  words  of  my  mouth  are  in 
righteousness  ;  there  is  nothing  froward  or  perverse  in  them  ?  "  Prov. 
XXX.  5.     Ps.  xii.  6.    Prov.  viii.  8. 

It  is  not  strange  that  a  book,  asserting  such  perfect  purity,  should 
claim  to  bs  the  standard,  by  which  eveiy  thing  relating  to  the  subject 
of  religion  is  to  be  tried  and  determined.  If  it  is  thus  perfect,  it  may 
be  well  said,  "  To  the  law  and  to  the  testimony :  if  they  speak  not 
according  to  this  word,  it  is  because  there  is  no  light  in  them."  Isa. 
viii.  20.  All  that  which  is  contrary  to  the  word  of  God,  whatever  may 
be  its  pretensions  to  light,  is  nothing  but  darkness. 

The  scripture  claims  to  be  a  complete,  as  well  as  a  correct  exhibition 
of  the  divine  will.  It  is  designed  to  make  the  ma7i  of  God  perfect, 
thoroughly  furnished  unto  all  good  works.  2  Tim.  iii.  17.  It  professes 
to  reveal  all  the  truth  which  in  our  probationary  state  v/e  need  to  be 
made  acquainted  with,  in  relation  to  God  ;  his  works  of  creation  and 
providence  ;  his  justice  and  his  grace  ;  man's  original  and  present 
state  ;  his  obligations  to  his  Creator  and  fellow  creatures  ;  the  way 
of  escape  from  sin  and  ruin  ;  and  indeed  in  relation  to  every  thing 
which  concerns  us  as  accountable  creatures,  both  in  our  present  and 
future  state.  To  determine  what  is  truth  concerning  these  matters  we 
must  repair  to  the  oracles  of  God.  They  are  of  higher  authority  than 
the  Avritings  of  the  fathers,  the  decrees  of  councils,  or  the  creeds  of  the 
purest  churches  ;  they  are  the  witness  of  God  himself;  and  surely  the 
witness  of  God  is  greater  than  that  of  man.    1  John  v.  9. 

II.  The  scriptures,  being  the  testimony  of  the  God  of  truth,  can  not 
speak  both  for  and  against  any  particidar  doctrine.  Things  which  are 
merely  circumstantial,  may  be  different,  yet  not  contradictory  ;  for 
example,  the  posture  of  the  body  when  we  pray.  This  is  not  essential 
to  prayer  ;  the  scriptures  may  therefore  consistently  speak  of  standing, 
kneeling,  and  falling  on  the  face,  to  praj^  There  may  be  other  modes  of 
religion,  for  aught  I  know,  which  are  similar  to  this.  But  where  two 
things  are  of  such  a  nature,  that  the  truth  of  both  is  impossible,  the 
scriptures,  being  purs  truth,  can  not  bear  witness  on  both  sides.  They 
can  say  nothing  against  the  truth.  See  2  Cor.  xiii.  8.  Should  the 
question,  to  be  decided,  relate  to  prayer  itself,  instead  of  the  posture 
of  the  body,  they  could  not  take  both  sides.  They  could,  with  no 
consistency,  affirm  that  prayer  is,  and  is  not,  a  duty.  Should  the 
question  be  this.  Will  all  men  be  saved  ?  the  scriptures  can  not  both 
affirm  and  deny.  The  same  may  be  said  of  such  questions  as  these : 
Is  the  Redeemer  possessed  of  infinite  attributes  ?  Is  the  unrenewed 
heart  entirely  sinful  ?     Is  a  radical  change  necessary,  in  every  case, 

*  Because  Christ  is  called  "the  Word  of  God,"  there  are  some  who  refuse  to  give 
this  name  to  the  scriptures  ;  whereas,  it  is  much  more  frequently  applied  to  them 
than  to  Christ.  The  phrase,  word  of  Gcd,  in  its  original  and  natural  meaning, 
refers  to  what  he  speaks,  rather  than  to  the  person  by  whom  he  speaks. 


10  INTRODUCTION. 

to  prepare  men  for  heaven  ?  Is  there  an  infallible  connection  between 
such  a  change  and  eternal  life?  On  these,  and  similar  questions,  the 
scripture  must  deliver  its  whole  testimony  for  one  side  ;  else  it  will  be 
as  inconsistent  and  devoid  of  truth,  as  a  witness  who  shall  alternately 
testify  in  favor  of  two  litigants,  in  relation  to  the  same  identical 
transaction. 

On  such  controverted  points  as  those  which  have  now  been 
suggested,  the  friends  of  truth  can  by  no  means  grant,  (what  is  often 
affirmed,)  that  "  both  sides  have  a  good  deal  of  scripture  for  them." 
The  side  which  has,  in  reality,  any  scripture  in  its  favor,  has  it  all,  and 
the  other  side  has  none.  No  one,  who  has  a  cordial  affection  for  the 
truth,  is  willing  to  make  a  compromise,  and  have  the  Bible  divided 
between  contrary  systems  of  faith,  giving  half  to  the  one  and  half  to 
the  other.  It  is  certain  that  the  testimony  of  God's  word,  like  the 
living  child  in  the  case  submitted  to  the  decision  of  Solomon,  belongs 
wholly  to  the  one  claimant  or  the  other.  Nor  is  it  less  certain  in  this 
case  than  in  the  one  alluded  to,  that  it  does  not  belong  to  that  claimant 
who  manifests  a  willingness  to  have  it  divided.  What  ought  we  to 
think  of  the  man  who  should  say,  he  believed  the  Bible  said  a  good  deal 
in  favor  of  the  God  of  Israel,  and  a  good  deal  in  favor  of  the  gods  of 
the  heathen  ;  that  it  said  much  in  favor  of  the  deity  of  Christ,  and  much 
against  it ;  much  in  favor  of  future  and  endless  punishment,  and 
much  against  it  ?  In  fine,  that  it  said  much  in  favor  of  truth,  and 
much,  (or  even  any  thing,)  in  favor  of  error  ?  Would  you  think  that 
such  a  man  believed  the  Bible  to  be  an  inspired  book  ? 

III.  The  word  of  God  is  harmonious  in  all  its  parts.  It  contains  a 
system  of  truth.  To  denote  this,  the  various  parts  are  often  condensed 
into  the  singular  number,  and  are  denominated  "  the  truth,"  "  the 
gospel,"  "  the  doctrine  of  Christ,"  and  the  like.  Man's  depravity 
constitutes  one  doctrine,  regeneration  another,  justification  emother.  In 
this  sense  the  Bible  contains  many  doctrines  and  many  truths.  Yet,  as 
in  Ezekiel's  vision,  the  many  wheels  which  he  saw  were  addressed  as 
one  wheel,  to  express  a  unity  of  design  in  all  the  events  of  providence, 
so  here,  to  denote  a  system  of  truth,  all  the  doctrines  and  truths  of 
God's  word  are  spoken  of  as  making  one  doctrine,  one  truth,  one 
gospel.  S7/stem  is  essential  to  divine  truth.  Indeed  it  belongs  to  all 
the  M^orks  of  God.  We  can  not  lift  our  eyes  to  the  heavens,  nor  look 
down  upon  the  earth,  without  making  this  discovery.  And  can  we 
believe  God's  word  to  be  chaos  ?  Matter  might  exist  in  a  chaotic 
state,  as  it  did  when  it  was  first  originated  ;  but  truth  must  always 
have  harmony,  else  it  is  not  truth.  To  matter,  God  can  communicate 
what  philosophers  call  the  attraction  of  repulsion,  as  well  as  that 
of  cohesion  ;  but  not  to  the  word  of  truth.  If,  between  different 
passages  or  doctrines,  there  should  seem  to  be  a  conflict,  a  patient  and 
careful  investigation  will  enable  us  to  see  that  the  conflict  is  but  a 
seeming  one.  The  tendency  of  all  the  true  doctrines  of  God's  word 
must  be  to  support,  not  to  destroy  each  other.  Whatever  creed  we 
may  have  adopted,  if  we  place  full  confidence  in  the  scriptures,  we  shall 
come  to  this  conclusion  :  That  they  contain  a  system  of  religion  ;  that 
this  system  is  true  in  every  distinct  part  ;  and  that,  as  a  whole,  it  is 
perfectly  harmonious.     Wo  shall  also  conclude  that  the  whole  weight 


INTRODUCTION.  11 

of  scripture  testimony  must  be  in  favor  of  this  system,  (whatever  it  is,) 
and  in  favor  of  every  one  of  its  parts.  Though  every  passage  of 
scripture  can  not  be  adduced  in  proof  of  each  doctrine,  because  it  says 
nothing  about  it,  we  may  rest  assured  that  there  is  not  a  single  passage, 
when  rightly  understood,  which  stands  opposed  to  the  true  system,  or 
to  any  of  its  doctrines. 

IV.  Since  the  scriptures  express  the  will  of  God,  tlieir  decisions 
must  not  be  reversed  either  by  the  reason  or  feelings  of  men.  And  yet 
we  are  never  to  act  otherwise  than  as  rational  beings.  Nicodemus 
exercised  his  reason  in  arriving  at  the  conclusion,  that  Jesus  of 
Nazareth  was  a  teacher  who  came  from  God.  It  was  altogether 
reasonable  that  the  miracles  he  saw  should  convince  him  of  the  fact. 
When  he  had  become  convinced  of  the  fact,  that  he  was  a  divinely 
commissioned  teacher,  he  still  had  employment  for  his  reason  to  enable 
him  to  understand  the  doctrines  which  he  taught.  But  it  was  now  too  late 
for  him  to  reject  his  doctrines  on  account  of  their  apparent  incongruity 
with  his  reason  ;  for  this  would  have  been  to  exalt  human  above  divine 
knowledge.  Had  he  made  his  own  reason  the  criterion,  he  would 
at  once  have  discarded  the  doctrine  of  regeneration,  (a  doctrine  as 
fundamental  to  the  gospel  as  any  other,)  for  on  its  first  announcement 
it  appeared  to  him  very  strange  and  absurd.  The  sequel  of  the 
history  of  this  Jewish  ruler  leads  us  to  conclude,  that  by  taking  further 
opportunities  to  be  instructed,  he  at  length  discovered  a  consistency 
and  glory  in  that  very  truth  at  which  his  unsanctified  reason  seemed 
at  first  to  revolt. 

The  case  which  has  now  been  referred  to,  wdll  serve  to  illustrate 
the  province  of  reason  in  our  researches  after  divine  truth.  Reason 
must  first  be  convinced  that  it  is  God  who  speaks,  and  then  it  must 
be  diligently  employed  in  ascertaining  what  he  says.  Among  all 
the  books  claiming  to  be  inspired,  reason  is  to  decide  which,  if  any, 
supports  the  claim.  They  who  have  become  satisfied  that  the  Bible 
fully  supports  its  claims  to  inspiration,  need  now  to  employ  their 
rational  powers  to  understand  its  true  meaning ;  not  what  it  ought  to 
have  said,  but  what  it  has  said.  And  to  understand  w'hat  it  has  said, 
we  must  examine  the  natural  signification  of  the  words,  phrases,  and 
sentences,  in  connection  with  the  context,  and  such  circumstances  as 
are  calculated  to  make  us  acquainted  with  the  truth  which  the  Spirit 
of  inspiration  intended  to  communicate.  Much  light  is  obtained  by 
reading  the  Avhole  of  the  sacred  volume,  and  comparing  the  different 
parts,  especially  such  as  by  their  relation  to  the  same  subject  serve  to 
explain  each  other. 

OvLT  feelings  are  a  still  more  unsafe  criterion  of  truth  ;  for  they  may 
be  nothing  but  the  feelings  of  depraved"  nature,  which  must  necessarily 
be  opposed  to  every  thing  that  is  holy.  To  a  heart  in  love  with  sin, 
nothing  can  be  more  unpleasant  than  divine  truth.  Christ  said  to  the 
Jews,  "  Because  I  tell  you  the  truth,  ye  believe  me  not."  That  which 
should  have  induced  them  to  receive  him,  w^as  the  very  thing  which 
led  them  to  reject  him.  The  truth  which  he  told  them  must  surely 
have  been  more  worthy  of  their  belief  than  error,  but  to  them  it  was 
not  as  palatable.  It  is  a  very  common  fault  that  a  doctrine  is  rejected, 
merely  because  it  does  not  suit  our  depraved  taste.     In  this  way  a 


13  IM'KODLX'TION. 

false  character  of  God  is  often  substituted  for  the  true.  Let  such  men 
as  those  spoken  of  by  the  prophet,  who  say  to  their  teachers,  "  Cause 
the  Holy  One  of  Israel  to  cease  from  before  us,"  only  make  their 
feelings  the  standard  by  which  to  form  their  creed,  and  it  is  evident 
that  the  character  of  tJwir  God  will  differ  most  essentially  from  that  of 
the  God  of  Israel. 

In  our  entrance  on  this  work,  I  repeat  it,  that  I  must  strongly 
protest  against  that  practice,  which  has  landed  so  many  in  fatal  errors, 
and  even  in  infidelity  itself,  namely,  the  suffering  o(  our  feelings  to  set 
aside  the  plain  testimony  of  the  God  of  truth.  His  word  is  to  decide 
on  the  character  of  our  feelings  ;  therefore  these  have  no  right  to 
exercise  such  a  censorship  over  those  things  which  the  word  teaches, 
as  to  admit  or  reject  them  at  pleasure.  Who  can  say  that  the  feelings, 
which  we  are  disposed  to  make  the  criterion  of  truth,  do  not  proceed 
from  that  carnal  mind  which  is  enmity  against  God  ?  Should  this  prove 
to  be  the  fact,  will  it  not  manifest  our  extreme  folly  that  we  ever  placed 
such  dependence  on  them  ? 

"  It  is  not  our  feelings,"  some  will  say,  "  on  which  we  rely  for 
guidance  ;  but  the  Spirit  of  God  dwelling  in  us."  If  it  be  indeed  the 
Spirit  of  God,  his  testimony  in  your  hearts,  will  agree  with  his 
testimony  in  the  scripture ;  for  he  is  "  ihe  Spirit  of  truth,"  and  the 
scripture,  being  dictated  by  him,  is  "  the  word  of  truth."  The  Spirit 
of  God  would  have  all  his  motions  in  our  hearts  tried  by  what  he  has 
himself  communicated  in  the  written  word  ;  and  they  who  do  not  make 
this  the  standard  by  which  to  try  their  feelings,  expose  themselves  to 
be  deceived  by  their  vain  imaginations,  and  by  that  lying  spirit  which 
worketh  in  the  hearts  of  the  children  of  disobedience. 

Some  may  say,  "  We  are  the  church,  the  pillar  and  ground  of  the 
truth,  and  therefore  are  not  exposed  to  err."  But  the  purest  church 
is  not  as  perfectly  free  from  alloy  as  the  inspired  word.  This  is  the 
standard  by  which  every  denomination  of  Christians  is  to  be  tried,  to 
determine  how  far  it  ought  to  be  considered  a  part  of  that  church, 
which  is  "  the  pillar  and  ground  of  the  truth."  The  scribes  and 
pharisees  had  a  place  in  the  Old  Testament  church  ;  5'et  they  were 
bitter  enemies  to  the  truth  :  Hymeneus  and  Philetus  had  a  place  in  the 
New  ;  and  yet  their  doctrine  did  eat  like  a  canker.  2  Tim.  ii.  17.  If 
any  particular  branch  of  this  sacred  commonwealth  pretend  to  possess 
such  superiority  over  the  rest,  as  to  consider  itself  to  be  exclusively 
the  church,  its  claims  must  nevertheless  be  decided  by  the  inspired 
word ;  and  in  case  of  a  refusal  to  submit  to  this  decision,  its  claims 
are  proved  to  be  utterly  groundless.  A  true  church  can  not  be  known 
by  the  most  scrupulous  adherence  to  its  own  creed  and  rules  ;  but  by 
its  conscientious  conformity  to  the  word  of  God. 

The  reader  is  advertised,  in  the  outset,  not  to  expect  every  topic  will 
be  handled  in  this  work,  which  is  usually  found  in  systems  of  divinity. 
It  comes  not  within  its  plan  to  treat  of  the  modes  of  performing  divine 
worship,  nor  of  administering  the  sacraments  of  the  New  Testament ; 
nor  to  advocate  any  particular  form  of  church  government.  This 
omission  is  not  intended  to  imply  that  such  subjects  are  of  no 
importance ;  nor  is  it  designed  to  eliminate  those  authors  who  have 
given  them  a  place  in  their  systems ;  but  as  these  things  seem  not  to 


INTRODUCTIOX,  13 

be  of  the  most  vital  importance  to  holiness  of  heart  or  life,  they  will  be 
wholly  passed  over  in  the  present  work,  which  it  has  been  the  author's 
design,  if  possible,  to  render  useful  to  Christians  of  every  name.  On 
the  subjects  that  will  be  discussed,  w  hich,  according  to  the  writer's 
own  views  of  gospel  religion,  are  its  weightier  matters,  it  is  his  earnest 
prayer  that  he  may  be  kept  from  turning  aside  to  the  right  hand  or  to 
the  left,  for  the  sake  of  accommodating  himself  to  the  opinions  of  any 
"  master  of  Israel,"  or  to  the  creed  of  any  particular  denomination  of 
Christians.*  At  the  same  time,  he  is  not  without  hope  that  the  friends 
of  truth  of  various  denominations,  who  shall  read  this  volume,  will  find 
these  weightier  matters  exerting  a  greater  influence  to  draw  them 
together,  than  their  differences  in  minor  matters,  to  drive  them  apart. 

That  divine  truth,  which  it  most  immediately  concerns  all  men  of 
eveiy  nation,  and  of  every  religious  sect,  to  know,  may  all  be  com- 
prised  in  three  grand  divisions,  namely,  doctrinal,  ex'perimental,  and 
practical.  "  For  true  religion,"  says  a  late  commentator,  "  consists  of 
doctrine,  experience,  and  practice  ;  and  he  who  separates  these  destroys 
the  whole. "f  By  doctrine  is  meant  the  creed  of  the  scriptures,  or  the 
tiniths  to  be  believed  ;  experience  is  the  religion  of  the  heart,  by  which 
an  experiment  is  made  of  the  excellence  of  these  truths  ;  practice 
relates  to  external  conduct.  It  is  the  religion  of  the  heart  manifesting 
itself  in  suitable  actions. 

To  each  of  these  departments  of  religion,  and  in  the  same  order  in 
which  they  have  now  been  mentioned,  it  is  proposed  to  pay  attention 
in  the  following  work.  Fundamentals  pertaining  to  each  will  be 
introduced,  and  their  agreement  one  with  the  other  pointed  out.  Since 
a  very  special  reason  for  undertaking  this  w^ork,  was  a  desire  to  render 
more  conspicuous  that  agreement  which  subsists  between  the  various 
parts  of  the  Christian  system,  I  have  entitled  it  "  The  Harmony  of 
Divine  Truth."  This  term  belongs  to  music  ;  but  is  very  properly 
extended  to  theology ;    for,  as  in  well  performed  music,  so  in  divine 

*  This  remark  is  by  no  means  designed  to  condemn  the  use  of  creeds.  While  so  many 
different  and  contrary  interpretations  are  given  of  the  inspired  word,  they  become  a 
necessary  means  of  ascertaining  whether  we  are  actually  agreed  in  our  belief  of  its 
fundamental  truths.  But  our  subscription  to  a  formula  of  doctrines,  does  not  give  it  the 
authority  of  an  infallible  standard.  It  does  not  make  it  proper,  that,  we  should  consider 
ourselves  henceforth  under  obligation  to  make  the  formula,  instead  of  the  Bible,  the  rule 
by  which  to  regulate  our  faith  or  practice.  No,  the  Bible  is  still,  as  much  as  ever,  to 
be  the  supreme  arbiter  to  decide  every  controverted  point.  If  it  is  not  so,  why  do  we 
undertake  to  convert  papists,  and  others  whom  we  consider  as  involved  in  dangerous 
errors,  by  showing  them  that  though  their  sentiments  agree  with  their  own  standard.?, 
they  disagree  with  the  word  of  God  ?  l{  we  avow  the  right  to  make  our  own  standards 
our  supreme  rule  in  matters  of  faith,  they  will  wonder  why  we  deny  them  the  same  right. 
What,  then,  it  will  be  asked,  is  the  benefit  of  creeds  ?  They  are  a  bond  of  union,  as 
they  serve  to  show,  when  we  subscribe  them,  that  we  are  so  far  agreed  in  our  views  of 
the  word  of  God.  It  also  implies  a  mutual  covenanting  to  watch  over,  and  submit  to  be 
watched  over,  in  matters  of  faith,  for  the  sake  of  guarding  each  other  against  a  departure 
from  that,  which  we  are  now  agreed  in  believing  to  be  "the  faith  once  delivered  to  the 
saints."  But  m  preaching  the  word,  writing  a  book,  or  in  any  other  way  communicating 
religious  instruction,  the  constant  inquiry  should  be.  What  hath  the  Lord  spoken? 
what  saith  the  scripture  ?  If,  however,  the  preacher  or  author,  in  giving  his  views  of 
the  scripture,  should  so  far  deviate  from  the  formula  he  has  subscribed,  as,  in  the  appre- 
hension of  his  brethren,  to  constitute  dangerous  heresy,  he  ougiit  not  to  characterize 
them  as  severe  and  injurious,  if  ihey  should  proceed  to  exclude  him  from  their  com- 
munion. 

t  Scott's  Pract.  Observ.  on  1  Pet.  ii.  1—8. 

2 


14  INTRODUCTION. 

truth,  there  is  a  real  harmony.  In  vocal  music  there  may  be  many 
voices  employed  at  the  same  time,  and  yet  there  be  no  jar,  because 
they  all  unite  in  the  same  sound.  There  may  also  be  different  tones, 
as  well  as  voices,  yet  no  discord,  because  they  all  unite  to  make  a 
concord  of  sound.  As  the  according  tones  and  voices  in  singing, 
make  one  harmonious  piece  of  music ;  so  do  the  different  doctrines, 
experiences,  and  duties  of  the  gospel,  all  sweetly  accord,  and  constitute 
a  harmony  of  divine  truth. 

There  is  no  doubt  a  harmony  between  the  different  doctrines,  which 
make  the  creed  of  the  scriptures  ;  also  between  all  those  graces  of  the 
Spirit,  which  form  the  inward  experience  of  the  Christian  ;  and  between 
all  those  duties,  which  when  taken  together,  constitute  a  holy  life.  As 
there  is  an  internal  harmony  in  the  ramifications  which  proceed  from 
each  of  these  principal  branches,  there  is  undoubtedly  a  harmony 
equally  perfect  between  the  principal  branches  themselves  ;  they  must 
all  grow  from  the  same  root,  and  therefore  make  one  tree.  That 
experimental  religion  which  is  genuine,  must  harmonize  with  the  true 
doctrines  ;  for  it  is  produced  by  them,  and  must  of  consequence  accord 
with  them.  That  practice,  which  is  right,  will  agree  with  experi- 
mental  religion  ;  for  it  is  its  most  natural  fruit.  And  since  a  correct 
practice  is  the  fruit  of  those  experiences,  which  are  the  product  of 
truth  believed,  a  correct  practice  must  also  have  an  intimate  connexion 
with  an  orthodox  faith. 

After  making  two  remarks,  which  have  been  suggested  to  my  mind 
by  an  entrance  on  so  interesting  a  subject  as  the  harmonizing  of  divine 
truth,  I  shall  proceed  immediately  to  the  main  work,  beginning  with 
the  doctrinal  department. 

1.  There  is  great  encouragement  to  engage  in  the  study  of  theology, 
or  divine  truth.  The  subject  is  of  all  others  the  most  important.  It 
relates  to  the  infinite  God,  and  to  things  unseen  and  eternal.  It  opens 
a  wider  field  for  the  employment  of  our  expanding  faculties  than  any 
of  the  human  sciences  ;  and  is  perfectly  superior  to  them  all,  inasmuch 
as  it  has  a  more  dii'ect  tendency  to  purify  the  heart  and  make  us  wise 
unto  salvation.  Here  is  truth  of  the  most  interesting  character,  and 
it  can  be  known  with  entire  certainty ;  since  a  divinely  inspired  book 
is  put  into  our  hands  to  guide  us  in  our  researches.  No  human  science 
can  be  compared  with  this,  either  in  its  importance,  or  in  the  facilities 
it  furnishes  to  arrive  at  certainty,  by  ascertaining  what  is  the  very  truth. 

Medicine  and  law  occupy  the  attention  of  many  of  our  educated 
men  ;  and  these  are  no  unimportant  studies,  since  they  not  only  im- 
prove the  mind  of  the  student,  but  qualify  him  to  be  more  extensively 
useful.  The  study  of  divine  truth  is  still  more  improving,  and, its 
practical  influence  is  of  superior  importance.  The  medical  student 
employs  his  mind  in  acquiring  that  knowledge  which  will  qualify  him 
to  be  instrumental  in  removing  the  diseases  of  the  body.  In  acquiring 
this  knowledge  he  is  assisted  by  books  ;  but  his  authors  disagree,  and 
in  the  controverted  points  he  has  not,  like  the  student  in  theology,  an 
infallihU  standard,  to  which  he  can  repair.  It  is  conceded  that  theo- 
logical  writers  do  not  always  agree ;  yet  their  possessing  a  common 
standard  renders  an  agreement  practicable.  By  this  means  truth  can 
be  known,  and  that  with  certainty. 


INTRODUCTION.  15 

Law  has  a  nearer  affinity  to  theology  than  medicine ;  for  while  the 
latter  contemplates  man  as  an  animal,  the  former  considers  him  as  an 
accountable  agent :  but  theology,  in  importance,  ranks  above  the  civil 
law  ;  since  it  has  to  do  more  immediately  with  man's  immortal  inter. 
ests.  It  places  him  directly  before  the  Supreme  Judge,  and  seeks  to 
influence  him  by  the  retributions  of  eternity.  The  law  student  has 
many  valuable  books  to  assist  him  in  acquiring  the  knowledge  of  his 
profession ;  but  they  do  not  afford  him  such  effectual  aid  as  the  stu- 
dent in  theology  receives  from  that  single  volume,  the  Bible. 

The  study  of  medicine  is  confined  to  physicians,  and  that  of  law  to 
attornies  ;  but  that  of  divinity  need  not,  and  ought  not  to  be  restricted 
to  divines.  The  medicines  of  the  physician  may  effect  a  cure  on  our 
bodies,  while  we  are  perfectly  unskilled  in  his  art ;  and  the  attorney 
may  successfully  plead  our  cause,  though  we  should  remain  ignorant 
of  those  principles  of  law  on  which  his  pleas  are  grounded.  But  the 
spiritual  patient  must  himself  be  made  acquainted  with  his  disease,  and 
the  remedies  which  are  administered,  else  they  will  effect  no  cure : 
for  as  his  disease  is  of  a  moral  nature,  so  it  is  with  the  medicines 
which  are  made  use  of  for  its  removal.  And  that  sinner,  who  em- 
ploys  the  Son  of  God  to  plead  his  cause  in  the  court  of  heaven,  must 
himself  understand  the  principles  on  which  his  Advocate  grounds  the 
pleas  which  he  makes  in  his  behalf.  Nor  let  any  man,  even  in  the 
humbler  walks  of  life,  think  the  knowledge  of  divine  truth  is  something 
beyond  his  grasp.  Let  him  search  for  it  as  silver,  and  dig  for  it  as 
for  hid  treasure,  and  he  will  understand  the  fear  of  the  Lord,  and  find 
the  knowledge  of  God.     Prov.  ii.  4,  5. 

2.  Nothing  can  be  more  proper  than  prefacing  and  accompan}  iag  the 
investigation  of  divine  truth  with  A  Mm  We  prayer  to  God.  With  his 
word  in  our  hands  we  are  nevertheless  greatly  exposed  to  err,  because 
sin  has  blinded  our  minds.  David,  with  the  word  of  God  before  him, 
felt  that  he  needed  still  further  assistance,  and  therefore  prayed,  "  Open 
thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law." 
The  Bible  itself  needs  to  be  read  prayerfully ;  and  every  other  book 
we  read  should  be  spread  before  the  Lord  ;  and  while  it  is  read  should 
be  carefully  compared  with  his  word,  that  we  may  know  what  to 
receive  and  what  to  reject. 

Let  me  earnestly  intreat  every  one  who  shall  conclude  to  read  the 
work  which  is  now  before  him,  to  undertake  it  in  a  prayerful  manner. 
The  subject,  you  perceive,  is  one  of  great  importance.  A  mistake  on 
a  subject  so  important  as  this,  may  be  of  such  a  nature  as  to  prove  fatal 
to  the  interests  of  your  soul.  As  soon  as  you  have  finished  reading 
this  introduction,  if  you  have  not  done  it  already,  let  me  hope  that  you 
will  present  the  book  before  the  Lord,  and  seek  for  his  aid  in  its  peru- 
sal.  Ask  him  to  put  your  heart  into  a  frame  to  receive  all  the  truth  it 
shall  contain,  and  to  reject  nothing  except  that  which  shall  be  repug- 
nant  to  his  word.  To  preserve  your  heart  in  this  teachable  frame  you 
will  need  the  Holy  Spirit,  whose  aid  is  promised  only  in  answer  to 
prayer.  Luke  xi.  13.  If  you  do  not  need  the  Spirit  to  give  correct- 
ness to  your  opinions,  it  is  certain  that  without  his  help  you  will  never 
receive  the  truth  in  the  hm  of  it. 

The  improvement  of  my  readers  in  the  knowledge  of  revealed  truth, 


16  INTKODL'CTION. 

if  I  mistake  not  my  own  feelings,  has  been  an  object  dear  to  my  heart. 
It  certainly  has  engaged  many  of  my  prayers.  I  tnist  they  will  not 
consider  me  unreasonable,  M'hen  I  request  tliem  to  second  these  prayers 
which  have  been  made  on  their  behalf;  and  when  I  request  them  to 
implore  the  blessing  of  God  to  attend  this  book  wherever  it  shall  go. 


THE    HARMONY 


DIVINE    TRUTH 


iF^m.T  I. 


TRUTH  IN  DOCTRINE. 

The  Bible  contains  a  system  of  Doctrines.  These  are  as  true  as 
the  Bible  itself,  and  one  doctrine  is  as  true  as  another ;  but  they  are 
not  all  equally  fundamental  to  the  religion  it  inculcates.  The  plan  of 
this  work  will  lead  me  to  confine  myself  more  particularly  to  the  doc- 
trines which  lie  at  the  foundation.  These  will  be  considered  under 
distinct  Articles. 


ARTICLE    I. 

There  is  one  only  living  and  true  God,  possessed  of  infinite 
natural  and  moral  perfections  ;  and  the  jehovah  »f  the 
scriptures  is  that  god. 

The  first  truth  which  presents  itself  to  our  view,  on  looking  into 
the  volume  of  inspiration,  or  of  nature,  is  the  existence  and  infinite  per- 
fection of  God.  This  truth  is  the  basis  upon  which  all  others  stand  ; 
for  without  it  none  of  the  rest  could  have  had  an  existence.  Had  not 
this  been  true,  there  had  been  no  religion  either  revealed  or  natural : 
for  had  there  been  no  God  to  ci'eate,  there  would  have  been  no  creatures 
to  adore  him.  But  since  it  is  an  incontrovertible  fact,  that  there  is  a 
dependent  universe,  it  is  certain  there  is  a  creating  Power. 

That  something  has  always  existed,  is  as  demonstrable  as  that  there 
is  existence  at  the  present  time  ;  for  non-entity  cannot  originate  being. 
It  is  easy  to  account  for  the  existence  of  the  Avorld  avc  inhabit,  and  all 
those  which  are  spread  out  before  us  in  the  heavens,  when  once  we 


16  EXISTENCE  OF  GOU. 

have  adopted  (he  sentiment,  that  there  is  a  God,  whose  existence  is 
without  beginning,  and  whose  abiUty  both  to  plan  and  execute,  are 
without  any  Umits. 

The  visible  universe,  especially  that  portion  of  it  which  falls  within 
our  more  immediate  observation,  while  it  is  manifestly  the  product  of 
unlimited  skill  and  power,  seems,  in  the  most  of  its  parts,  to  be  wholly 
unconscious  of  its  own  existence ;  and  in  no  part  is  there  the  least 
approach  towards  independence.  "  Every  house,"  said  the  apostle, 
"  is  builded  by  some  man  ;  but  he  that  built  all  things  is  God."  The 
house,  while  unconscious  of  its  own  existence,  displays  such  skill  and 
power  as  are  possessed  by  no  being  on  earth,  except  man.  It  must, 
then,  be  correct  reasoning  to  say,  that  the  man  who  is  the  builder  had 
an  existence  antecedently  to  the  house  he  built ;  also  that  his  antecedent 
existence  is  the  cause  why  such  a  house  exists  at  all.  And  do  we  not 
reason  with  equal  correctness,  when,  from  the  existence  of  a  manifestly 
dependent  universe,  in  which  are  displayed  infinite  wisdom  and  power, 
we  infer  that  there  must  be  an  infinitely  wise  and  almighty  builder ; 
and  that  he  must  have  been  before  the  world  was  1  Heb.  iii.  4.  Should 
the  demand  be  made,  How  will  you  account  for  the  existence  of  the 
builder  of  the  universe,  any  more  easily  than  for  the  existence  of  the 
universe  without  a  builder  1  it  may  be  replied  by  asking.  Why  do  you 
always  infer  the  existence  of  a  builder  on  the  sight  of  a  house  ?  Why 
do  5'ou  not  reason  thus  :  "  If  I  should  undertake  to  account  for  the 
existence  of  the  house  by  saying,  it  was  built  by  some  man,  I  shall  still 
have  to  account  for  the  existence  of  the  man  who  built  it ;  I  may  there- 
fore as  well  stop  at  the  threshold,  and  suppose  the  house  to  have  existed 
independently  of  any  cause  beyond  itself."  Yet  no  man  reasons  thus 
in  relation  to  the  products  of  human  skill  and  power.  No  one  thinks 
of  attributing  self-sufliiciency  to  an  unconscious  house,  however  great 
may  be  its  elegance  and  convenience.  Nor  does  any  one  attribute  such 
a  product  of  skill  to  the  sagacity  of  a  brute.  We  do  not  rest  until 
we  have  found  a  cause  adequate  to  the  effect.  In  man  we  find  it. 
But  now  we  need  to  find  a  cause  adequate  to  the  existence  of  man, 
and  of  all  the  animal  and  vegetable  tribes  w'ith  which  we  are  surrounded. 
And  is  it  not  just  as  evident,  if  we  would  rationally  account  for  the 
existence  of  the  world,  that  we  must  look  for  a  cause  beyond  the  world 
itself,  as  that  we  must  do  so  in  the  case  of  the  house  ? 

But  where,  it  may  now  be  asked,  shall  we  stop  ?  The  answer  is 
plain ;  stop  when  you  are  carried  back  to  that  Being  whose  power  is 
sufficient  to  give  existence  to  the  world.  You  can  go  back  no  further. 
That  you  must  stop  somewhere  is  certain.  But  you  can  not  stop  at  the 
house,  a  thing  unconscious  of  its  own  existence,  v,ithout  searching  for 
its  cause.  You  are  irresistibly  led  back  to  man,  its  builder.  Nor  can 
you  stop  at  man,  who,  though  intelligent,  is  nevertheless  as  dependent 
as  the  house  he  builds.  But  when  you  are  carried  back  to  God,  you 
can  go  no  further  in  search  of  causes.  In  him  you  find  a  cause  fully 
adequate  to  the  production  of  all  you  behold.  As  his  attributes  are 
unlimited,  they  can  not  be  dependent  on  any  other  being,  either  for 
existence  or  exercise.  Here,  then,  must  be  the  proper  place  to  rest. 
The  inquiry.  How  came  such  an  itifinile,  all-sufficient,  eternal  Being, 
to  exist  ?  is  going  a  step  too  far.     That  he  does  exist,  and  always  has 


EXISTENCE  OP  GOD.  19 

existed,  we  know  with  as  much  certainty  as  we  do  our  own  existence  ; 
and  this  is  all  we  can  know  concerning  this  deep  mystery. 

The  existence  of  one  Infinite  Being,  is  enough  to  account  for  that 
of  the  whole  dependent  universe  :  but  myriads  of  finite  beings  would 
be  wholly  insufficient.  That  appearance  of  system,  which  is  seen  in 
the  earth  under  our  feet,  and  in  the  heavens  over  our  heads,  manifests 
a  unity  of  design,  and  seems  silently  to  tell  us,  that  the  whole  frame  of 
nature  has  but  one  builder.  Concerning  the  unity  of  the  Godhead,  the 
scriptures  are  perfectly  clear.  They  are  no  more  explicit  in  declaring 
there  is  one  God,  than  in  asserting  there  is  but  one. 

As  there  is  but  one  being  in  the  universe  who  is  God,  so  individu- 
ality belongs  to  him,  as  much  as  to  any  other  being  in  existence. 
Though  he  is  a  spirit,  immaterial  and  invisible,  this  does  nothing  to 
prevent  his  individuality.  Angels  are  spirits,  but  each  has  a  separate 
consciousness,  as  much  as  if  they  were  clothed  with  bodies.  There 
are  those  that  talk  of  a  divine  being,  who  divest  their  deity  of  that 
which  is  essential  to  every  intelligent  being  in  the  universe,  viz.  indi- 
viduality.  They  give  to  their  deity  the  name  of  Nature,  and  evidently 
make  him  nothing  different  from  the  world  itself.  With  such  concep- 
tions of  a  divine  being,  it  is  not  strange  they  feel  under  no  obligation 
to  render  him  worship  or  obedience  ;  for,  according  to  this  scheme,  he 
is  no  more  a  proper  object  of  love,  worship,  and  obedience,  than  fire 
and  air,  or  any  of  the  elements  of  which  material  bodies  are  composed. 
Nor  would  such  a  God  be  in  reality  any  thing  distinct  from  ourselves. 
There  is  no  man,  I  am  persuaded,  that  can  feel  himself  under  obliga- 
tion  to  God,  until  he  views  him  as  an  existence  entirely  distinct  from 
himself,  and  from  all  the  other  beings  in  the  universe  ;  just  as  much  as 
one  man  is  distinct  from  another.  He  is  the  author  of  all  things,  but 
they  are  no  more  a  part  of  himself,  than  if  they  had  been  created  by 
another  hand.  To  different  existences  he  has  given  different  natures  ; 
but  no  one  of  these,  nor  all  of  them  taken  together,  constitute  the  divine 
essence.  God  existed  before  the  dependent  universe,  and  in  as  perfect 
a  manner  as  he  does  now.  To  deny  his  individuality,  confounding  his 
existence  with  his  works,  is  nothing  better  than  downright  atheism. 

There  are  different  names  applied  to  the  God  of  the  scriptures ;  but 
JEHOVAH  is  the  name  which  is  most  peculiar  to  him.  The  idols 
of  the  heathen  are  called  gods ;  but  concerning  the  object  of  Israel's 
worship  it  is  said,  that  his  name  alone  is  Jehovah.  Ps.  Ixxxiii.  18. 
Though  this  name  is  seldom  found  in  the  English  Bible,  it  occurs  with 
great  frequency  in  the  original  language,  and  is  rendered  by  the  word 
LORD,  commonly  written  with  capitals,  to  distinguish  it  from  the 
other  Hebrew  names  which  are  translated  by  the  same  word. 

Having  seen  that  it  is  reasonable  to  believe  in  the  existence  of  one 
God,  one  independent  cause  of  a  dependent  universe,  it  concerns  us  to 
know  where  this  God  is  to  be  found.  In  our  Article  it  is  asserted,  that 
the  Jehovah  of  the  scriptures  is  that  God.  To  satisfy  every  mind  that 
this  assertion  is  well  founded,  it  is  proposed,  I.  To  give  a  concise 
description  of  the  character  of  Jehovah,  the  God  of  the  scriptures ; 
II.  To  show  that  there  are  conclusive  arguments  for  the  belief  that  he 
is  the  true  God. 

I.    Let  us  look  at  the  character  of  Jehovah,  as  we  find  it  delineated 


20  UIVIXK    ATTUIUUTKS. 

in  the  scriptures.  In  tliese  sacred  writings,  very  much  is  said  con- 
cerning that  great  Being,  whom  they  exhibit  to  us  as  the  object  of  our 
supreme  regard.  He  is  eveiy  where  represented  to  be  absolutely 
perfect,  both  as  to  his  natural  and  mo7'al  attributes,  that  is,  infinitely 
great  and  good*  There  is  nothing  can  be  imagined  necessary  to 
constitute  a  being  great  and  good,  amiable  and  blessed,  which  they  do 
not  attribute  to  him  in  the  most  unlimited  degree. 

Those  perfections  of  God,  which  he  claims  for  himself,  and  which 
the  scriptui'es  ascribe  or  attribute  to  him,  are  usually  denominated  in 
.theological  writings  the  divine  attributes.  God  is  an  infinite  spirit, 
uncompounded  and  indivisible.  His  infinite  perfections  are  all  seen 
by  himself  at  one  glance.  But  with  our  limited  minds  we  are  obliged 
to  take  them  apart,  looking  first  at  one,  and  then  at  another. 

The  distinction  between  Jiatural  and  mo7-al  attributes  is  not  arbitrary  ; 
it  is  as  well  founded  as  that,  which  we  have  all  been  in  the  habit  of 
making,  between  the  understanding  and  the  heart.  Were  we  to  say 
of  a  certain  man,  that  he  has  a  capacious  mind,  a  great  intellect,  we 
should  be  considered  as  deciding  nothing  concerning  the  state  of  his 
heart,  whether  it  be  benevolent  or  selfish.  Though  in  God  natural  and 
moral  perfections  always  go  together,  still  it  seems  entirely  proper  to 
consider  them  as  laying  a  foundation  for  two  distinct  classes  of  attri- 
butes  ;  both  of  which  will  now  be  very  briefly  considered.  Our 
attention  will  first  be  directed  to  the  consideration  of 

The  Natural  Attributes  of  God.  These  relate  to  his  greatness, 
without  distinctly  bringing  into  view  the  holiness  of  his  character. 
They  are  all  infinite,  or  unUmited.  "  His  greatness  is  unsearchable." 
Of  this  class  of  attributes,  the  following  are  the  most  prominent. 

1.  Independence.  It  is  peculiar  to  God  to  have  existence  of  himself, 
without  receiving  it  from  another.  He  is  the  only  being  in  the  universe 
who  knows,  chooses,  and  acts,  independently  of  all  aid  or  control. 
There  are  many  and  great  disparities  among  other  existences  ;  since 
some  are  iuei-t  and  others  have  life,  some  are  irrational  and  others  are 
rational,  some  unholy  and  others  holy ;  but  they  are  all,  one  as  much 
as  another,  entirely  dependent  on  him,  Avhile  he  is  absolutely  indepen- 

*  Every  thing  relating  to  an  intelligent  being  or  moral  agent,  which  does  not  directly 
bring  into  view  his  cliaracier  as  hoJy  or  sinful,  is  termed  natural ;  not  in  contradistinc- 
tion from  that  wiiich  is  unnatural,  but  from  that  which  is  of  a  moral  quality.  Intellectual 
as  well  as  muscular  strength  is  called  natural.  The  good  enjoyed,  whether  by  brutes  or 
men,  by  creatures  or  their  Creator,  is  denominated  natural  good.  Moral  is  a  term 
restricted  to  intelligent  beings,  because  they  alone  are  capable  of  moral  actions,  i.  e.  of 
doing  right  and  wrong  ;  and  it  is  restricted  to  those  properties  and  actions  of  theirs 
which  are  either  holy  or  sinful.  Natural  good  and  evil  are  of  the  same  import  as  happi- 
ness and  misery,  while  moral  good  and  evil  are  nothing  different  from  holiness  and  sin. 
Natural  ability  to  do  good  implies  a  capacity  sufficient  for  it,  and  a  moral  ability,  a  dis- 
position to  do  it. 

These  terms  thus  applied,  being  much  used  in  theological  discussions  and  sermons,  it 
is  important  they  should  not  be  misapprehended.  When  we  .say  that  justice  and  mercy 
are  among  the  moral,  and  not  the  natural  attributes  of  God,  let  no  one  imagine  that  we 
mean  to  say  that  God  is  not  natitraUy  inclined  to  such  moral  excellencies  as  justice  and 
mercy.  And  if  we  assert  that  sinners  are  under  no  natural  inability  to  love  God,  this 
does  not  imply  a  denial  of  their  entire  depravity,  nor  of  its  being  their  very  nature  to  go 
astray  as  soon  as  they  are  born.  There  is  a  nature  to  things  which  are  purely  moral, 
as  well  as  to  those  which  are  physical.  All  the  moral  agents  in  the  universe,  considered 
as  such,  have  their  respective  natures.    2.  Pet.  i.  4.     Eph.  ii.  3. 


DIVINE    ATTRIBUTES.  21 

dent  of  them  all.  They  could  neither  begin,  nor  prolong  their  exist- 
ence,  without  his  aid  ;  but  if  they  were  all  driven  back  into  non-entity, 
he  would  remain  the  same.  Ps.  cii.  26.  "  Who  hath  first  given  to 
Him,  and  it  shall  be  recompensed  unto  him  again  ?"  Rom.  xi.  35. 
If  a  creature  can  be  found  who  has  presented  the  least  thing  to  God, 
which  he  did  not  first  receive  from  the  divine  hand,  let  him  exhibit  his 
account,  and  he  Avill  undoubtedly  be  recompensed. 

2.  God  is  eternal.  The  period  of  his  existence  infinitely  exceeds 
that  of  any  other  being.  There  is  no  other  whose  existence  reaches 
back  to  an  eternity  past ;  nor  is  there  any  other  whose  duration  will 
be  co-extensive  with  an  eternity  to  come.  He  only  is  from  everlasting 
to  everlasting.  Ps.  xc.  2.  There  are  other  intelligences  whose  duration 
will  never  come  to  an  end  ;  and  yet  the  high  and  lofty  One,  that 
iahabiteth  eternit}^,  infinitely  surpasses  them  in  the  extent  of  his  dura- 
tion. They  will  always  inhabit  or  dwell  in  eternity  ;  but  he  will 
inhabit  eternity  itself,  filling  up  this  immeasurable  duration  at  once. 
While  we  live  by  moments,  his  existence  pervades  an  immensity  of 
duration. 

3.  God  is  omnipresent.  Every  other  being  is  limited  as  to  place, 
so  that  he  cannot  occupy  a  new  place,  unless  he  leave  the  one  which 
he  before  occupied.  When  an  angel  comes  doM'n  to  earth,  he  leaves 
heaven  ;  and  when  he  returns  to  heaven,  he  leaves  the  earth.  He  is 
not  in  both  these  parts  of  the  universe  at  once.  But  the  Divine  exist- 
ence has  no  such  limitations  :  "  Am  I  a  God  at  hand,  saith  the  Lord, 
and  not  a  God  afar  off?  Do  I  not  fill  heaven  and  earth?  saith  the 
Lord."  Jer.  xxiii.  23.  24.  God  does  not  leave  one  part  of  the  uni- 
verse  to  go  to  another,  but  is  equally  present  (as  to  his  essential  pre- 
sence) in  all  parts  at  the  same  moment.  We  cannot  go  from  his 
presence  or  flee  from  his  Spirit,  by  ascending  into  heaven  or  descending 
to  hell.     Ps.  cxxxix.  7,  8. 

4.  God  is  omniscient.  There  are  no  bounds  to  his  knowledge. 
"  His  understanding  is  infinite."  "  The  eyes  of  the  Lord  are  in  every 
place."  "  The  Lord  searcheth  all  hearts,  and  understandeth  all  the 
imaginations  of  the  thoughts."  Ps.  cxlvii.  5.  Prov.  xv.  3.  1  Chron. 
xxviii.  9.  The  divme  knowledge  extends  net  only  to  all  parts  of  the 
universe,  but  to  all  periods  of  its  existence,  present,  past,  and  future ; 
and  is  as  perfect  in  relation  to  the  most  remote  of  the  past  and  future 
events,  as  to  those  which  are  now  passing.  "They  consider  not  in 
their  heart,"  said  God,  "  that  I  remember  all  their  wickedness."  But 
it  is  now  true,  and  will  always  remain  so,  that  he  does  remember  all 
the  wickedness  and  all  the  righteousness  which  have  existed  in  his 
creation.  If  the  Lord  can  search  all  the  hearts  in  the  universe  ;  if  he 
will  always  be  able,  at  every  point  of  a  never-ending  duration,  to  know 
all  that  has  ever  transpired,  and  foresee  all  which  will  be  disc  iosed  by 
the  revolving  ages  of  eternity,  truly  his  knowledge  can  be  nothing  less 
than  absolute  omniscience. 

5.  Omnipotence  is  another  of  the  natural  attributes  of  God.  The 
pov;er  which  the  scriptures  ascribe  to  God  is  without  limits.  It  was 
a  high  provocation,  of  which  the  Israelites  in  the  wilderness  were 
guilty,  when  they  set  bourda  to  the  power  of  him  who  brought  them 
out  of  their  house  of  bondage,  and  led  them  through  the  Red  Sea : 

3 


22  DIVINE    ATTRIBUTES. 

"  they  limited  the  Holy  One  of  Israel."  Ps.  Ixxviii.  41.  "  Is  any  thing 
too  hard  for  the  Lord  ?"  is  one  of  those  unanswerable  questions,  of 
which  we  have  many  examples  in  the  scriptures.  It  was  not  too  hard 
for  the  Lord  to  originate  a  universe  of  material  bodies  and  rational 
minds.  Neither  is  it  too  hard  for  him  to  govern  both  bodies  and  minds 
agreeably  to  their  respective  natures,  and  in  accordance  with  the  coun- 
sel  of  his  own  will. 

6.  God  is  incomprehensible.  No  understanding,  except  his  own, 
does  now,  or  ever  will  have  a  full  and  comprehensive  knowledge  of  his 
perfections  :  "  Canst  thou  by  searching  find  out  God  ?  canst  thou  find 
out  the  Almighty  unto  perfection  ?"  Job  xi.  7.  Of  the  existence  of  God 
there  is  as  much  evidence  as  there  is  of  our  own ;  and  of  his  infinite 
greatness  there  is  no  want  of  proof:  but  infinite  greatness,  of  necessity, 
admits  not  of  comprehension  by  created  minds.  A  line  that  has  ends 
can  never  sound  an  ocean  which  has  no  bottom. 

I  have  merely  glanced  at  the  most  material  of  the  natural  attributes 
of  (jod.     I  shall  now  consider, 

The  Moral  Attributes.  These,  it  will  be  remembered,  exhibit 
to  us  the  character  of  God  ;  they  show  us  his  heart.  The  moral,  as  well 
as  the  natural  attributes,  are  of  an  unlimited  extent.  They  can  not  be 
perfect  without  being  unlimited.  If  a  being,  possessed  of  infinite  natural 
abilities,  is  perfectly  holy,  he  must  be  infinitely  holy  ;  if  he  is  entirely 
benevolent,  he  must  be  so  to  an  infinite  degree.  The  infinitude  of  the 
natural  attributes  constitutes  a  capacity  for  infinite  moral  perfection. 

Intelligent  beings  of  every  grade  must  be  either  holy  or  unholy,  be- 
nevolent or  selfish.  No  conception  can  be  formed  of  any  that  do  not 
possess  one  or  the  other  of  these  characters.  The  Supreme  Intelligence 
cannot  be  destitute  of  character.  He  must  of  necessity  be  either  a 
good  or  an  evil  being.  On  this  interesting  point  (more  interesting  than 
all  others)  the  scriptures  have  not  left  us  in  the  least  suspense.  On  no 
point  is  their  testimony  more  unequivocal,  full  and  uniform.  The  being 
they  reveal  to  tis  as  the  true  God  is  holy — perfectly,  yea,  infinitely 
holy.  They  exclude  from  him  every  unamiable  characteristic,  and 
represent  him  as  possessed  of  an  excellence  of  character  sufficient  to 
eclipse,  and  as  it  were  annihilate,  all  that  which  is  found  in  creatures. 
They  say,  "  God  is  light,  and  in  him  is  no  darkness  at  all."  "  There 
in  no  unrighteousness  in  him."  They  call  him  "  the  Holy  One  ;"  and 
declare,  "  there  is  none  holy  as  the  Lord ;"  that  he  is  "  glorious  in 
holiness :"  and,  to  give  us  an  impressive  idea  of  his  underived  and 
unparalleled  holiness  and  goodness,  they  speak  of  him  as  the  only  holy 
and  good  being  in  the  universe  :  "  Who  shall  not  fear  thee,  O  Lord, 
and  glorify  thy  name  ?  for  thou  only  art  holy."  "  There  is  none  good 
bu^  one,  that  is  God."  The  scriptures  do  not  deny  that  clouds  and 
darkness  are  round  about  him,  which  may  often  prevent  us  short- 
sighted mortals  from  discovering  the  wisdom  of  his  designs ;  but  they 
assure  us  that  righteousness  and  judgment  arc  the  habitation  of  his 
throne — and,  however  thick  the  darkness  may  be  which  surrounds 
him,  that  in  him  there  is  none  at  all.  1  John,  i.  5.  Ps.  xcii.  15. 
Hab.  iii.  3.  1  Sam.  ii.  2.  Ex.  xv.  11.  Ps.  cxix.  68.  Rev.  xv. 
4.     Mark  x.  18.     Ps.  xcvii.  2. 

It  is  hot  so  easy  to  class  the  moral  as  the  natural  attributes.      Each 


DIVINE    ATTRIBUTES.  23 

of  these,  as  eternity,  omnipresence,  omniscience,  and  omnipotence,  is 
so  different  from  the  others  as  to  convey  a  distinctive  idea  concerning 
the. greatness  of  our  Creator;  wliile  holiness,  love,  justice,  mercy  and 
truth,  seem  to  be  nothing  but  different  modifications  of  the  same  moral 
excellence,  displaying  itself  according  to  the  variety  of  objects  and 
occasions  for  calling  it  forth.  Unless  this  matter  be  rightly  under- 
stood,  there  is  danger  that  we  shall  divide  God's  moral  attributes  into 
two  opposite  classes,  the  lovely  and  the  unlovely.  But  when  it  is  rightly 
understood,  we  perceive  that  if  one  of  these  attributes  is  lovely,  they 
are  all  lovely ;  since  they  have  a  common  nature,  and  are  nothing  but 
different  slreams  flowing  out  from  one  and  the  same  unmingled  foun- 
tain. To  make  this  matter  more  intelligible,  let  us  take  a  concise 
view  of  each  of  those  moral  attributes,  which  I  have  just  mentioned. 

First.  Holiness.  This  word  describes  no  particular  modification  of 
moral  excellence,  but  seems  to  comprehend  the  whole.  Every  intelli- 
gent being  has  a  character  which  is  either  good  or  bad  ;  if  good,  it  is 
denominated  holy ;  if  bad,  unholy,  or  sinful.  When  the  scriptures  in- 
form  us  concerning  any  intelligent  being,  that  he  is  holy,  it  is  the  same 
as  to  tell  us,  that  the  frame  of  his  mind,  or  disposition  of  his  heart,  is 
as  it  should  be ;  that  it  is  of  such  a  nature  as  to  constitute  the  reverse 
of  moral  deformity.  The  scriptures  apply  the  term  beauty  to  moral 
objects  ;  they  speak  of  "  the  beauty  of  holiness" — of  "  the  beauty  of 
the  Lord" — of  the  beauty  of  the  Lord  our  God  being  upon  us — and  of 
his  beautifying  the  meek  with  salvation,  i.  e.  salvation  from  sin,  which 
is  moral  deformity.  2  Chron.  xx.  21.  Ps.  xxvii.  4  ;  xc.  17  ;  cxlix. 
4.  From  these  scripture  expressions  it  appears  that  moral  beauty 
consists  in  holiness,  either  derived  or  underived,  preserved  or  restored ; 
and  that  this  term  is  used  to  describe  all  that  is  morally  excellent  in  an 
intellectual  being.  That  God  is  a  being  possessed  of  moral  excellence 
to  an  unlimited  degree,  is  asserted  by  those  portions  of  scripture  which 
declare  his  unspotted  holiness ;  but  it  is  not  the  province  of  these,  so 
much  as  of  some  other  portions,  to  give  us  a  definite  idea  of  the  nature 
of  this  excellence.  That  this  matter  may  be  better  understood,  let  us 
immediately  proceed  to  the  consideration  of  a 

Second  moral  attribute,  viz.  Love.  In  one  chapter  the  declaration 
is  twice  made,  "  God  is  love — God  is  love."  1  John,  iv.  8,  16.  This 
mode  of  expression,  it  is  well  known,  has  more  emphasis  than  though 
it  had  been  said,  God  is  a  loving  or  benevolent  being.  The  word  love 
is  made  much  use  of  in  the  scriptures,  to  describe  goodness  of  charac- 
ter, both  in  application  to  God  and  his  creatures.  The  persons  of  the 
Godhead  are  described  as  loving  each  other,  and  as  loving  the  children 
of  men.  Good  men  are  characterized  by  their  loving  their  feUow  men, 
and  also  by  their  loving  God. 

The  affection  of  love  has  two  distinct  branches.  The  first  of  these 
is  good  will,  which  is  now  more  usually  termed  benevolence.  This 
implies  the  existence  of  a  desire  (whether  it  be  more  or  less  intense) 
for  the  good  of  the  object  of  its  regard.  If  the  love  be  disinterested,  it 
is  unbounded  ;  its  field  is  no  less  than  the  world,  the  whole  universe  of 
sensitive  beings.  It  is  drawn  out  towards  every  object  susceptible  of 
enjoyment,  irrespectively  of  the  character  which  that  object  may  now 
possess.     At  the  Saviour's  birth,  the  angels  gave  glory  to  God  in  the 


24  mVINK    ATTKIUUTRS. 

highest,  for  that  pacific  spirit  ami  good  will  which  he  was  then  so  M'on- 
derfully  manifesting  toward  the  cliildren  of  men.  This  good  will  of  God 
toward  the  race  of  Adam,  did  not  contemplate  them  as  worthy  and  ami- 
able  ;  but,  on  the  contrary,  as  ill-deserving  and  hateful.  The  most  direct 
contrast  of  disinterested  benevolence  is  selfishness.  Though  the  Lord 
hath  made  all  things  for  himself,  he  is  at  an  infinite  remove  from  being 
actuated  by  that  contracted  principle  which  we  denominate  selfishness. 
His  regard  to  himself,  does  not  exceed  his  worthiness  to  bo  regarded 
by  all  other  intelligent  beings,  to  whom  he  is  made  known.*  His  be- 
nevolent regard  to  his  creatures,  the  subjects  of  his  moral  dominion,  is 
not  counteracted,  nor  diminished  by  the  least  degree  of  malice,  or  pride, 
or  unconcern  for  their  happiness ;  as  appears  by  such  declarations 
as  these  :  "  As  I  live,  saith  the  Lord  God,  I  have  no  pleasure  in  the 
death  of  the  wicked."  "Though  the  Lord  be  high,  yet  hath  he  res- 
pect unto  the  lowly."  "The  Lord  is  good  to  all;  and  his  tender 
mercies  are  overall  his  works."  Ezek.  xxxiii.  11.  Ps.  cxxxviii.  6  ; 
cxlv.  9. 

The  other  branch  of  holy  love  is  distinguished  from  good  will  or 
benevolence,  by  being  called  delight  or  complacence  ;  and  this  requires 
goodness  of  character  to  constitute  an  object  worthy  of  its  regard.  God's 
love  of  complacency  is  limited  to  those  who  possess  a  holy  character ; 
to  all  such,  in  whatever  world  they  are  found,  it  extends,  and  in  exact 
proportion  to  their  degree  of  holiness.  In  this  sense  of  the  word  love, 
"  the  righteous  Lord  loveth  righteousness,"  and  that  alone  ;  and  "  his 
countenance  doth  behold  the  upright,"  while  "  the  wicked  and  him 
that  loveth  violence  his  soul  hateth."  Daniel  was  not  only  beloved  of 
his  God,  but  greatly  beloved.  Why  was  he  greatly  beloved  ?  Not 
because  he  was  clothed  in  scarlet  and  had  a  chain  of  gold  about  his 
neck  ;  not  because  he  was  the  first  minister  of  state  ;  but  because  an 
uncommon  degree  of  piety  and  integrity  adorned  his  character.  Ps. 
xi.  5,  7.     Dan.  ix.  23. 

Love  is  as  comprehensive  an  attribute  as  holiness,  and  yet  more 
descriptive.  It  is  as  comprehensive,  since  there  is  no  moral  excellence, 
of  which  we  can  form  a  conception,  that  is  not  some  one  of  its 
modifications :  it  is  more  descriptive,  since  it  is  an  affection  of  heart 
of  which  we  can  form  a  more  definite  idea  than  of  holiness.  Christ 
taught  us  that  all  the  law  and  the  prophets  were  comprised  in  two  brief 
commands,  the  one  enjoining  love  to  God,  and  the  other  love  to  men  ; 
and  Paul  represented  all  the  law  to  be  fulfilled  in  one  word,  and  that 
one  word  was  love.  Such  representations  assume  the  ground,  that  any 
being,  whether  Creator  or  creature,  Avho  is  possessed  of  a  loving  or 
benevolent  spirit,  in  distinction  from  malice,  selfishness,  or  indifference, 
has  in  his  heart  the  whole  of  that  good  treasure,  from  which  every 
thing  spiritually  rich  and  excellent  can  be  drawn  forth,  as  occasion 
shall  call  for  it.  Such  benevolence  characterizes  all  the  inhabitants 
of  heaven  ;  but  the  God  of  heaven  possesses  infinitely  more  of  it  than 
all  the  rest.  His  benevolence  has  originated  theirs,  and  continually 
supports  it.  It  Ls  the  benevolence  of  God  which  renders  heaven  a 
world  of  glory  ;  and  every  thing  of  the  same  nature  on  the  earth,  is  to 

*  See  more  on  this  subject  under  the  next  Article. 


DIVIXE   ATTRIBUTES.  25 

be  traced  up  to  the  same  inexhaustible  source.      I  proceed  to  the 
consideration  of  the  next  moral  perfection. 

Thirdly.  Justice  belongs  to  this  class.  This  is  that  modification 
of  benevolence  which  prevents  our  wronging  others,  and  prompts  us  to 
give  to  all  that  which  is  equal  and  right.  It  is  applicable  to  our 
commercial  dealings,  as  appears  by  that  statute  which  we  find  in  the 
law  of  Moses :  "  Just  balances,  just  weights,  a  just  ephah,  and  a  just 
hin  shall  ye  have."  Levit.  xix.  36.  It  is  still  more  applicable  to 
governmental  concerns.  Wisdom,  in  commending  herself,  says,  "  By 
me  kings  reign,  and  princes  decree  justice."  It  is  in  connection  with 
the  account  of  David's  reign  over  all  Israel,  that  we  are  told  he  executed 
judgment  and  justice  to  all  his  people ;  that  is,  in  the  administration 
of  the  government  entrusted  to  his  hands,  he  treated  his  subjects 
according  to  their  respective  characters  ;  he  neither  condemned  the 
innocent,  nor  cleared  the  guilty.  And  it  is  in  view  of  the  moral 
government,  which  God  exercises  over  his  accountable  creatures,  that 
justice  is  attributed  to  him.  As  a  God  of  holiness,  he  necessarily 
possesses  entirely  different  feelings  towards  holy  and  unholy  creatures. 
If  therefore  he  has  any  government  at  all,  it  must  be  of  a  character  to 
accord  with  such  feelings,  and  must  sei-ve  to  manifest  them.  It  must 
require  holiness  and  forbid  sin,  require  benevolent  feelings  and  actions, 
and  forbid  those  of  a  contraiy  nature.  In  correspondence  with  such 
enactments  his  government  must  be  administered,  in  order  to  entitle 
him  to  the  character  of  a  just  Ruler.  And  has  not  this  been  the  spirit 
of  his  government  and  of  its  administration  ?  It  has  been  such  as  fully 
to  entitle  him  to  be  called  *'  the  just  Lord,"  and  "  him  that  is  most 
just."  He  accepteth  the  persons  of  none,  no  not  of  princes  ;  nor  regard- 
eth  the  rich  more  than  the  poor ;  but  always  has  both  his  feelings  and 
decisions  in  exact  accordance  with  the  character  of  his  subjects.  He 
never  condemns  the  righteous,  nor  does  he  ever  clear  the  guilty.  Far 
be  it  from  him,  who  is  the  Judge  of  all  the  earth,  so  to  administer  his 
government,  that  the  righteous  should  be  as  the  wicked.  Zeph.  iii.  5. 
Job  xxxiv.  17 — 19.     Ex.  xxxiv.  7.     Gen.  xviii.  25. 

Fourthly.  Mercy  is  one  of  the  moral  perfections  of  God.  A 
disposition  to  pity  and  relieve  the  wretched,  though  their  wretchedness 
may  have  been  the  fruit  of  their  own  folly,  is  an  amiable  trait  of 
character  wherever  it  is  found.  In  Jehovah,  the  God  of  our  salvation, 
it  is  found  in  the  highest  possible  degree.  This  is  proved  by  scripture 
declarations,  and  by  facts  which  speak  louder  than  declarations.  The 
scriptures  declare,  and  that  with  great  frequency,  that  "  God  is  mer- 
ciful," and  "  of  great  mercy,"  "  plenteous  and  manifold  in  his  mercy ;  " 
that  he  has  "  tender  mercies,"  and  "  a  multitude  of  tender  mercies  ;  " 
and  that  "his  mercy  is  from  everlasting,  and  endureth  forever."  Nor 
do  they  merely  declare  that  he  has  a  merciful  heart,  and  feelings  of 
compassion,  but  refer  us  to  facts  which  have  developed  these  feelings, 
and  proved  their  reality.  They  tell  us  not  only  that  his  heart  is  full 
of  mercy,  but  also  that  the  earth  is  full  of  it,  that  is,  of  its  displays. 
How  could  the  Most  High  have  given  greater  proof  of  the  mercifulness 
of  his  nature,  than  to  have  selected  our  guilty,  wretched  world,  as  a 
theatre  for  the  display  of  it  ?  Do  you  ask  what  mercy  he  has  shown 
to  our  revolted  world ;  I  answer  by  asking,  what  could  he  have  done 


26  DIVINE   ATTRIBUTES. 

more  ?  Creatures  of  our  character  live  on  mercy  every  moment.  But 
passing  by  every  common  favor,  let  me  entreat  you  to  turn  your  eyes 
to  the  cross,  and  contemplate  that  expensive  provision  which  he  has 
made  for  our  redemption  from  iniquity  and  ruin.  Contemplate  this 
as  you  ought,  and  you  will  ask  for  no  additional  proof  that  God  is 
merciful. 

Fifthly.  Truth  is  a  moral  attribute.  An  utter  aversion  to  falsehood, 
and  a  disposition  to  represent  things  as  they  really  are,  accompanied 
with  a  strict  punctuality  in  the  fulfilment  of  engagements,  form  an 
essential  characteristic  of  a  good  being ;  and  this  characteristic  is 
denominated  truth.  Among  those  attributes,  which  constitilte  the  moral 
perfection  of  Jehovah,  truth  holds  a  conspicuous  place.  He  is  not 
only  called  "  a  God  of  truth,"  but  is  said  to  be  "  abundant  in  truth," 
and  a  "  God  that  can  not  lie."  As  he  can  not  be  deceived,  so  he  can 
not  practise  deceit.  His  truth,  when  displayed  in  the  fulfilment  of  his 
promises,  is  called  faithfulness ;  and  this  is  said  to  reach  to  the  clouds, 
to  be  established  in  the  very  heavens,  and  to  be  that  which  he  will  never 
suffer  to  fail.  Deut.  xxxii.  4.  Ex.  xxxiv.  6.  Tit.  i.  2.  Ps.  xxxvi. 
5  ;  Ixxxix.  2 — 33. 

The  attributes  which  I  have  now  described  are  sufficient,  when  well 
understood,  to  make  us  acquainted  with  the  holiness  of  God.  Other 
shades  of  character  might  be  exhibited,  but  it  is  unnecessary  to  mention 
further  particulars. 

Blessedness  is  not  so  properly  one  of  God's  attributes,  as  the  happy 
result  of  them  all.  He  is  not  only  called  "  the  blessed  God,"  and  "  God 
blessed  forever,"  but  he  is  distinguished  from  all  other  beings  in  the  uni- 
verse by  being  called  the  blessed.  1  Tim.  i.  11.  Rom.  ix.  5.  Mark  xiv. 
61.  In  respect  to  \io\y  enjoyment,i\ve  Supreme  Being  diflfers  as  much  from 
all  his  creatures,  as  he  does  in  the  greatness  of  his  understanding  and 
the  goodness  of  his  heart.  Both  in  degree  and  duration  his  blessedness 
is  unbounded.  All  the  means  of  promoting  it  are  in  his  own  power, 
since  he  is  a  God  in  whom  all  fulness  dwells.  The  infinite,  eternal, 
and  unchangeable  felicity  of  the  divine  mind,  is  as  pure  as  it  is  great ; 
and  must  therefore  be  regarded  by  every  benevolent  being  as  a  good 
of  immense  value. 

Let  me  now  turn  your  attention  to  the  harmony  which  this  Article 
has  exhibited  as  existing  between  the  divine  attributes.  Among  them 
all,  no  discord  can  be  found.  It  is  certain  none  can  be  found  among 
those  of  the  class  termed  natural  attributes.  These  are  faculties  or 
capabilities,  such  as  are  necessary  to  render  an  intelligent  being  as 
great  as  possible  ;  they  are  therefore  all  of  them  described  as  unlim- 
ited. Infinity  is  applied  to  the  place  and  duration  of  God's  existence  ; 
also  to  his  knowledge  and  power.  He  fills  immensity,  inhabits  eternity, 
knows  all  things,  and  can  do  all  things.  Had  he  been  represented  as 
eternal,  but  not  omnipresent ;  or  as  omniscient,  but  not  omnipotent ; 
there  would  have  been  an  infinite  disproportion  in  his  attributes  :  but 
now  they  are  completely  harmonious.  His  ability  to  plan  and  to  exe- 
cute are  equally  unlimited. 

Between  the  moral  attributes,  the  harmony  is  no  less  apparent,  nor 
any  less  perfect.  God  is  infinitely  holy  in  his  nature,  and  "  holy  in  all 
his  works."     To  him  there  belongs  no  unholy  attribute  nor  unholy 


DIVINE   ATTRIBUTES.  27 

work.  He  lias  infinite  love ;  nor  has  he  any  attribute  of  a  contraiy 
nature.  That  love,  which  comprehends  the  whole  of  his  moral 
perfection,  is  differently  denominated,  according  to  its  particular  dis- 
plays. When  exercised  towards  creatures  susceptible  of  enjoyment, 
irrespectively  of  their  character,  it  is  called  good  will,  a  word  of  the 
same  import  with  benevolence.  When  it  is  exercised  toAvards  good 
characters,  as  such,  it  is  oflen  distinguished  by  being  termed  delight, 
favor,  and  the  light  of  his  countenance ;  each  of  which  expressions  is 
of  the  same  import  with  complacency.  Towards  the  character  of 
selfish  creatures,  infinite  benevolence  must  feel  a  total  aversion ;  and 
this  aversion  is  expressed  by  such  words  as  hatred,  displeasure,  abhor' 
rence,  and  the  like.  In  consistency  with  an  abhorrence  of  their 
character,  God  desires  their  happiness,  so  far  as  it  can  be  promoted, 
and  yet  not  interfere  with  a  greater  good  :  and  this  desire  for  their 
happiness  is  called  compassion,  grace,  mercy,  &c. 

Is  there  not  a  sweet  harmony  between  these  varied  exhibitions  of 
Jehovah's  character?  Do  we  not  intuitively  discover  a  harmony 
between  his  extending  his  benevolent  regard  to  all,  and  his  restricting 
the  love  of  delight  to  holy  characters  ?  If  holiness  is  lovely,  and  sin 
hateful,  a  holy  God  must  love  the  one,  and  hate  the  other.  Never- 
was  a  discord  in  music  more  apparent,  than  that  which  would  be  made 
in  theology,  by  supposing  that  Grabiel  and  Satan,  with  characters  sa 
totally  diverse,  should  both  of  them  be  objects  of  divine  complacency ». 

Those  attributes  which,  at  a  first  glance,  seem  to  possess  discordant 
properties,  are  in  the  light  of  revealed  truth  seen  to  be  harmonious^ 
"  Mercy  and  tmth  have  met  together ;  righteousness  and  peace  havfr 
kissed  each  other."  Ps.  Ixxxv.  10.  Vindictive  justice,  which  calls 
for  the  destruction  of  transgressors,  and  mercy,  which  pleads  for  their- 
forgiveness,  make  no  discord.  Punishing  justice  and  pardoning  mercy 
are  not  the  same  thing ;  but  they  resemble  those  different  tones  in 
music  which  unite  to  make  a  concord  of  sound.  Mercy  acknowledges 
the  claims  of  justice,  and  by  means  of  an  atonement  she  adds  new 
lustre  to  that  stern  attribute,  at  the  very  time  she  displays  her  own 
milder  glory. 

As  there  is  a  very  discoverable  harmony  between  the  attributes 
belonging  to  the  same  class,  I  think  it  is  no  less  apparent  between  those 
which  belong  to  the  different  classes.  Hence  it  is,  that  there  are  cases 
where  it  is  difficult  to  determine  to  which  class  we  are  to  assign  an 
attribute  ;  whether  to  consider  it  as  belonging  to  the  natural  or  moral 
class.  The  truth  is,  there  is  such  an  entire  harmony  between  God's 
natural  and  moral  perfections,  that  some  of  the  attributes  are  of  a  mixed 
character,  partly  natural  and  partly  moral.  This  appears  to  be  the 
case  with  wisdom,  immutability,  and  condescension. 

Wisdom  is  a  mixed  attribute,  having  omniscience  and  perfect  bene- 
volence for  its  component  parts.  It  comprises  knowledge  to  discover 
all  the  means  necessary  to  accomplish  the  best  end,  and  a  heart  bene- 
volent enough  to  choose  and  adopt  those  means.  The  divine  under- 
standing  is  never  employed  in  wicked  devices,  though  as  a  mere  natural 
attribute  it  is  capable  of  this  ;  but  is  always  employed  in  devising  good, 
and  the  most  eligible  methods  of  accomplishing  it.  See  Rom.  xi.  33. 
1  Cor.  i.  21.     Eph.  i.  8,  and  iii.  10. 


28  DIVINE    ATTRIBUTES. 

Immutability  is  a  mixed  attribute.  Eternity,  ubiquity,  omniscience 
and  omnipotence  are  necessarily  incapable  of  augmentation  or  diminu- 
tion, and  are  therefore  unchangeable.  So  far  immutability  is  a  natural 
attribute.  But  when  God  is  spoken  of  as  incapable  of  the  least  change 
in  his  holiness,  goodness  and  truth,  his  immutability  is  represented  to  be 
a  moral  excellence.  And  tliis  is  the  representation  which  is  made  in 
the  following  passages  :  "  For  I  am  the  Lord,  I  change  not ;  therefore 
ye  sons  of  Jacob  are  not  consumed."  "  Every  good  gift,  and  every 
perfect  gift  is  from  above,  and  cometh  down  from  the  Father  of  lights, 
with  whom  there  is  no  variableness,  neither  shadow  of  turning." 
"  That  by  two  immutable  things,  in  which  it  was  impossible  for  God 
to  lie,"  &c.  Mai.  iii.  6.  Jam.  i.  17.  Heb.  vi.  18.  Immutability, 
in  the  most  absolute  sense,  belongs  to  no  being  in  the  universe  besides 
the  all-sufficient  God.  This  may  be  considered  as  the  crowning  attri- 
bute, because  its  province  is  to  give  a  perfect  stability  to  all  the  rest. 

Condescension  is  also  a  two-fold  attribute,  compounded  of  greatness 
and  kindness.  In  Jehovah  it  is  unsearchable  greatness  and  majesty 
stooping  infinitely  low.  Humility,  since  it  implies  a  sense  of  depend- 
ence and  of  comparative  insignificance,  is  not  an  attribute  of  God ; 
but  his  unbounded  condescension  makes  it  evident,  that  he  possesses 
nothing  of  that  haughty  spirit  which  is  the  opposite  of  humility.  This 
attribute  was  celebrated  by  EUhu,  when  he  said,  "  Behold  God  is 
mighty,  and  despiseth  not  any  ;"  and  by  David  when  he  said,  "  Though 
the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly ;"  and  by  God 
himself,  in  the  following  passage  :  "  For  thus  saith  the  high  and  lofty 
One  that  inhabiteth  eternity,  whose  name  is  Holy,  I  dwell  in  the  high 
and  holy  place ;  with  him  also  that  is  of  a  contrite  and  humble  spirit, 
to  revive  the  spirit  of  the  humble,  and  to  revive  the  heart  of  the  contrite 
ones."  Job  xxxvi.  v.  Ps.  cxxxviii.  6.  Isa.  Ivii.  15.  That  a  being  so 
great  and  exalted,  should  hold  such  intimate  communion  with  creatures 
so  insignificant  and  unworthy,  is  very  aftecting.  It  throws  around 
the  throne  of  the  Most  High  an  ineffable  glory.  It  is  condescension 
without  degradation. 

No  instance  can  be  pointed  out,  where  one  divine  attribute  makes 
war  upon  another.  Omnipotence,  considered  as  a  natural  attribute, 
could  do  infinite  mischief,  could  destroy  all  good ;  but  it  is  always 
employed  in  doing  good,  in  accomplishing  that  which  wisdom  decides 
is  best  to  be  done.  It  is  therefore  with  propriety  called  a  "  glorious 
power."  While  it  terrifies  the  wicked,  it  excites  the  confidence  of 
the  holy  part  of  the  creation. 

Those  who  have  attended  to  the  distinction  which  has  been  made 
between  the  two  classes  of  divine  attributes,  must  readily  perceive  that 
it  is  the  moral  attributes  which  give  a  lustre  to  the  natural.  The  moral 
perfection  of  God  is  that  which  imparts  beauty  and  glory  to  his  un- 
searchable  greatness.  So  he  views  the  matter  himself;  for  when  Moses 
besought  him  to  show  him  his  glory,  he  returned  him  this  answer,  "  I 
will  make  all  my  goodness  pass  before  thee  ;"  implyiiig  that  his  glory 
consisted  in  the  goodness  of  his  nature.  Could  infinite  natural  attri- 
butes be  divested  of  goodness,  there  would  be  nothing  in  them  glorious. 
The  God  of  Israel  conceded,  that  if  his  people  found  iniquity  in  him, 
they  would  have  had  some  justifiable  reason  for  having  gone  far  from 


DIVINE    ATTHIBTUKS.  29 

hiin.  Jer.  ii.  6.  By  the  psalmist  he  called  on  them  to  praise  his 
great  and  terrible  name,  because  it  was  holy ;  and  to  give  thanks  to 
him  because  he  was  good,  and  because  his  mercy  endured  forever.  Ps. 
xcix.  3,  and  cxxxvi.  1.  Natural  attributes  are  either  desirable  or 
undesirable,  according  to  the  character  of  the  being  who  possesses 
them.  It  is  because  the  infinite  natural  attributes  of  Jehovah  are 
wholly  under  the  direction  of  goodness,  that  they  are  ineffably  lovely 
and  glorious. 

Thus  have  we  seen,  that  various  portions  of  scripture  combine  their 
testimony  in  establishing  the  point,  that  there  is  one  God,  infinite  in 
greatness  and  goodness  :  and  such  greatness  and  goodness  they  ascribe 
to  Jehovah,  the  God  of  the  Hebrews.  Every  man  who  has  read  the 
Bible  knows  that  a  multitude  of  other  passages  stand  ready,  if  called 
upon,  to  testify  to  the  same  point ;  and  that  not  a  single  text  can  be 
found  to  bear  any  counter  testimony.  Every  verse  in  the  Bible  does 
not  assert  the  being  and  perfections  of  God  ;  for  there  are  verses  and 
chapters,  and  even  one  entire  book,*  in  which  no  name  or  title  of  the 
Supreme  Being  is  found ;  yet  in  this  very  book  his  hand  is  clearly 
seen,  and  his  glory  strikingly  displayed. 

I  hardly  need  to  say,  that  jthe  mere  silence  of  a  text  in  relation  to 
any  point  of  doctrine,  amounts  to  no  proof  against  that  doctrine.  As 
a  thousand  witnesses  who  testify  nothing  relative  to  a  certain  fact,  will 
not  put  to  silence  one  witness  who  declares  he  saw  it  take  place  ;  so  a 
thousand  texts,  which  say  nothing  concerning  any  particular  article  of 
doctrine,  Avill  not  set  aside  one  single  text  which  asserts  its  truth.  I 
wish  this  remark  to  be  considered  as  one  of  general  application,  and 
hope  it  will  not  be  lost  sight  of,  either  by  the  writer  or  his  readers, 
through  the  whole  work.  That  position,  Avhich  was  assumed  in  the 
Introduction,  namely,  that  the  scriptures,  being  the  testimony  of  the  God 
of  truth,  can  not  speak  both  for  and  against  a  doctrine,  needs  also  to  be 
kept  in  remembrance.  These  inspired  writings  can  not  bear  any  coun- 
ter  testimony  to  this  most  fundamental  truth,  namely,  the  existence  and 
unity  of  God,  and  his  infinite  perfection,  both  natural  and  moral. 
We  are  aware,  however,  that  on  this  veiy  article  the  scriptures  are 
thought  by  some  to  deliver  contradictory  testimonj^     It  is  objected, 

First.  That  while  many  passages  declare  that  there  is  but  one  God, 
others  are  found  which  tell  us  there  are  three.  The  scriptures,  we 
acknowledge,  speak  of  the  one  living  and  true  God  as  existing  in  a 
manner  mysterious  and  incomprehensible,  so  as  to  contain  in  himself 
a  plurality  of  subsistences ;  or  so  as  to  possess  a  kind  of  plural  unity. 
We  know  that  the  God  of  the  Bible  is  represented  as  saying,  "  Let  us 
make  man  in  our  image,  after  our  likeness."  And  when  this  was  done» 
it  ie  thus  recorded  :  "  So  God  created  man  in  his  own  image."  When 
these  passages  are  compared,  we  learn  that  the  plurality  is  not  such  as 
to  destroy  the  unity  of  the  Godhead.  By  means  of  other  passages  we 
learn  that  this  plurality  is  a  trinity.  "  There  are  three  that  bear  record 
in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost ;  and  these  three 
are  one."  1  John,  v.  7.  The  Savior  commanded  his  apostles  to  bap- 
tize  their  converts  in  the  name  of  the  Father,  and  of  the  Son»  and  of 

*  The  Book  of  Esther. 


30  DIVINE    ATTRIBUTKS. 

the  Holy  Ghost.  Matt,  xxviii.  19.  In  blessing  the  Christian  church, 
instead  of  repeating  the  name  of  the  Lord,  (or  Jehovah,  as  it  is  in 
the  Hebrew,)  three  times,  according  to  that  form  by  which  the  sons  of 
Aaron  blessed  the  church  of  Israel,  the  apostle  implored  on  them  "  the 
grace  of  the  Lord  Jesus  Christ,  the  love  of  God,  and  the  communion 
of  the  Holy  Ghost."     Compare  Num.  vi.  22 — 26,  with  2  Cor.  xiii.  14. 

It  is  acknowledged  that  these,  and  similar  representations,  occur  with 
considerable  frequency ;  but  we  aver  that  there  is  nothing  in  them 
Avhich  is  repugnant  to  the  unity  of  God.  In  the  apostolic  benediction, 
it  is  the  blessing  of  one  God  which  is  implored  for  the  church.  It  is  in 
the  name  of  one  God  that  we  are  baptized,  though  this  one  God  is  de- 
clared to  be  the  Father,  the  Son,  and  the  Holy  Ghost.  And  the  three 
that  bear  record  in  heaven,  are  expressly  declared  to  be  one.  There  is 
nothing  in  the  trinity  which  the  Bible  reveals,  and  in  which  Christians, 
even  trinitarian  Christians  believe,  that  has  any  real  resemblance  to 
the  polytheism  of  the  pagans.  Between  the  persons  of  the  Godhead 
there  is  no  difference  in  their  attributes.  Each  is  eternal,  omniscient, 
almighty,  and  infinitely  holy.  They  are  one  in  their  supreme  object, 
one  in  counsel,  one  in  affection,  and  even  one  in  essence ;  since  the 
three  constitute  but  one  being.  The  doctrine  of  a  triune  God,  as  it  is 
revealed  in  the  scriptures,  appears  to  have  no  tendency  to  lead  us  to 
polytheism  and  idolatry.  They,  who  are  the  most  devoted  to  the  ser- 
vice of  the  God  of  the  scriptures,  have  a  perfect  abhorrence  of  idols.* 

Secondly.  It  is  said,  while  some  portions  of  scripture  speak  of  God 
as  absolutely  knowing  all  things,  others  limit  his  knowledge.     The  pas- 

*  I  have  just  above  spoken  of  the  Persons  of  the  Godheail.  There  may  be  some,  even 
nmong  the  orthodox,  who  will  object  to  the  use  of  this  word.  It  seems  to  be  needed, 
however,  to  distinguish  the  sentiments  of  trinitarians  from  what  has  been  called  the  Sa- 
bellian  heresy.  And  I  would  ask,  whether  the  use  of  the  word  is  not  justified  by  what 
we  find  in  the  scriptures  ?  Paul  speaks  ofthe  jierson  of  Christ,  and  oi  the  j'erson  of  his 
Fa/her,  of  whom  he  was  the  express  image.  2  Cor.  ii.  10.  Heb.  i.  3.  Here,  then,  we 
have  scripture  authority  for  calling  the  Father  and  the  Son  persons  ;  why,  then,  shall 
we  not  apply  the  same  word  to  the  Holy  Ghost  ?  Words,  which  serve  to  distinguish 
one  man  from  another,  are  made  use  of  to  distinguish  between  the  Father,  and  the  Son, 
and  the  Spirit.  Take  a  few  examples  :  "  For  through  him  we  both  have  access  by  one 
Spirit  unto  the  Fathrr."  Eph.  ii.  18."  And  I,  (i.  e.  the  Son,)  will  pray  the  Father,  and 
he  (i.e.  the  Father)  shall  give  you  another  Comforter,  that  fte  (i.e.  the  Holy  Ghost)  may 
abide  with  you  forever.  But  the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  ?ny  name,  he  shall  teach  you  all  things,  and  bring  all  things  to  your  remem- 
brance." John  xiv.  16,  26.  "  Ajid  when  the  Comforter  is  come,  whom  /  will  send  unto 
you  from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth  from  the  Father,  he 
shall  testify  of  me."  John  xv.  26.  "  Nevertheless  I  tell  you  the  truth  ;  it  is  expedient 
for  you  that  I  go  away  ;  for  if/  go  not  away,  the  Comforter  will  not  come  unto  you : 
but  if /depart  I  will  send  him  imto  you.  And  when  he  is  come,  he  will  reprove  the 
world  of  sin,"  &c.  John  xvi.  7,  8. 

In  these  scriptures  we  perceive  that  nouns  and  pronouns  denoting  distinct  personality 
are  applied  to  the  three  subsistences  in  the  Godhead.  We  also  perceive  that  personal 
acts  are  attributed  to  each  of  them.  And  to  prove  that  there  is  something  answering 
to  personal  identity,  the  three  are  represented  as  having  each  his  respective  work  ; — 
and  yet  as  all  acting  in  perfect  concert  to  accomplish  the  same  grand  object,  the  redemp- 
tion of  lost  men.  The  Son  departs  to  make  room  for  the  coming  of  the  Spirit ;  who, 
though  an  omnipotent  agent,  is  said  to  be  sent  both  by  the  Father  and  by  the  Son.  At 
another  time,  the  Son  is  said  to  be  led  and  driven  by  the  Spirit.  See  Matt.  iv.  1.  Mark 
i.  12.  While  the  language  of  these  quotations,  and  of  many  other  passages  which  might 
be  introduced,  naturally  leads  us  to  contemplate  something  in  Jehovah  answering  to 
distinct  personality,  there  is  enough  in  the  scriptures  to  hold  us  back  from  embracing 
tri-theism,  or  the  doctrine  of  three  distinct  and  separate  deities,  whose  union  is  by  acci- 
dent, rather  than  by  nature. 


DIVINE    ATTRIBUTES.  31 

sages  which  declare  his  omniscience  are  numerous,  and  need  not  be 
quoted.  Of  those  which  have  been  thought  to  Umit  his  knowledge,  I 
will  quote  one  or  two  of  the  most  distinguished  :  "  They  have  set  up 
kings,  but  not  by  me  :  they  have  made  princes,  and  I  knew  it  not." 
"  They  have  built  also  the  high  places  of  Baal,  to  bum  their  sons  with 
fire  for  burnt  offerings  unto  Baal,  which  I  commanded  not,  nor  spake  it, 
neither  came  it  into  my  mind."  Hos.  viii.  4.  Jer.  xix.  5.  It  requires 
but  a  slight  attention  to  these  passages,  to  satisfy  any  one,  that  neither 
of  them  intimate  an  intellectual  defect  in  the  Most  High,  or  any  want  of 
the  most  perfect  knowledge  of  events  past  or  future.  Both  of  them 
clearly  teach  one  and  the  same  thing,  namely,  that  the  conduct  com- 
plained of  was  abhorrent  to  his  feelings,  and  was  therefore  done  wholly 
without  his  approbation.  Knowledge  is  applied  to  the  heart  as  well  as 
to  the  understanding  ;  and  when  it  is  so  applied,  it  expresses  approba- 
tion  or  complacency.  In  the  first  Psalm  it  is  said,  "  For  the  Lord 
knoweih  the  way  of  the  righteous  ;  but  the  way  of  the  ungodly  shall 
perish."  Here  it  is  manifest,  that  the  Lord's  knowledge  of  the  way  of 
the  righteous,  in  distinction  from  the  way  of  the  ungodly,  relates  to  his 
heart,  not  to  his  understanding.  The  same  is  true  of  the  passage  where 
Christ  is  represented  as  saying  to  hypocrites,  in  the  day  of  judgment, 
"  I  never  knew  you." 

Thirdly.  It  is  objected,  that  the  scriptures  make  very  discordant 
representations  concerning  God's  uncJmngeableness ;  that  while  some 
passages  speak  of  him  as  always  of  one  mind,  and  incapable  of  so 
much  as  the  shadow  of  a  turning,  others  represent  him  as  having  great 
changes  and  frequent  turnings.  Of  those  which  are  thought  to  belong 
to  the  latter  class,  the  following  are  some  of  the  most  prominent :  "  And 
it  repented  the  Lord  that  he  had  made  man  on  the  earth,  and  it  grieved 
him  at  his  heart."  "  Then  came  the  word  of  the  Lord  unto  Samuel, 
saying.  It  repenteth  me  that  I  have  set  up  Saul  to  be  king ;  for  he  is 
turned  back  from  following  me,  and  hath  not  performed  my  command, 
ments."  "  And  God  saw  their  works,  that  they  turned  from  their  evil 
way,  and  God  repented  of  the  evil  that  he  had  said  that  he  would  do 
unto  them,  and  he  did  it  not."  Gen.  vi.  6.  1  Sam.  xv.  10,  11.  Jo- 
nah iii.  10.  That  these  texts  present  a  seeming  difficulty,  we  do  not 
deny  ;  yet  I  am  persuaded  that  a  careful  and  candid  attention  to  it,  will 
effect  its  removal.     In  seeking  to  obviate  the  objection,  I  remark, 

1st.  Those  passages  which  inform  us  that  God  is  always  the 
same,  without  variableness  or  shadow  of  turning,  were  never  designed 
to  impress  our  minds  with  the  belief,  that  divine  perfection  consists  in 
an  apathy,  which  implies  a  sameness  of  feeling  towards  moral  objects 
of  a  different  character.  It  is  essential  to  the  very  nature  of  a  holy 
and  benevolent  God,  that  he  should  take  complacence  in  holy  beings, 
and  their  consequent  happiness,  in  distinction  from  taking  complacence 
in  the  sin  and  misery  of  the  unholy.  The  unchangeableness  of  his 
character  is  an  eternal  security  for  this  uniform  difference  of  feeling 
towards  objects  so  totally  diverse.     I  proceed  to  remark, 

2dly.  That  the  passages  which  represent  God  as  being  grieved  at 
what  has  taken  place ;  as  repenting  of  what  he  has  done,  and  as 
apparently  altering  his  plans,  do  not  imply,  either  that  his  mind  has 
become  unhappy ;   that  he  wishes  he  had  done  otherwise ;    or  that  he 


3'i  DIVINIS    ATTRIBUTES. 

has  now  struck  out  a  new  plan,  different  from  his  original  calculations. 
"  As  for  God,"  said  one  who  was  guided  by  the  Spirit  of  truth,  "  his 
work  is  perfect."  This  is  the  view  which  God  entertains  of  his  own 
work.  When  the  great  work  of  creation  was  accomplished,  it  is  said, 
"  God  saw  everything  that  he  had  made,  and  behold  it  was  very  good." 
He  saw  nothing  he  wished  to  alter.  There  was  nothing  deficient ; 
there  was  nothing  redundant.  But  is  it  still  true  that  the  work  of  God 
is  perfect  ?  Is  it  still  true  that  he  sees  nothing  deficient  or  redundant  ? 
Is  there  not  now  very  much  that  he  wishes  to  alter  ?  Here  arises  an 
important  inquiry ;  Is  God  as  well  pleased  with  that  system  of  events, 
which  have  transpired  and  are  now  transpiring,  as  he  was  with  that 
system  of  creation,  which  by  his  power  he  brought  out  of  nothing  ? 
To  give  a  proper  answer  to  this  important  inquiry,  it  is  necessary  that 
we  make  a  distinction  between  an  event,  when  considered  by  itself, 
and  when  considered  in  its  relation  to  the  whole  system.  The  work  of 
creation  and  providence  will  be  more  particularly  considered  under  the 
next  Article ;  but  I  cannot  fully  meet  the  present  objection,  without 
anticipating  some  of  the  remarks  which  belong  to  the  subject  of  provi- 
dence. The  scriptures  lead  us  to  view  all  events,  of  every  character, 
and  by  whatever  instrumentality  they  are  brought  into  existence,  as 
being  so  directed  and  controlled  by  God,  the  supreme  Agent,  as  to  con. 
stitute  one  system  of  events  ;  and  this  system  is  his  providence.  Viewed 
as  an  aggregate,  he  has  no  less  complacency  in  it  than  he  had  in  the 
work  of  creation,  when  on  the  seventh  day  "  he  rested  from  his  work 
and  was  refreshed J'^  We  have  not  the  least  reason  to  believe,  if  God 
were  to  begin  the  work  of  providence  anew,  and  do  it  all  over  again, 
that  he  would  discover  any  place  where  he  could  make  an  improve- 
ment, or  where  he  would  wish,  all  things  considered,,  to  make  the 
slightest  alteration.  "  Nothing  can  be  put  to  it,  nor  any  thing  taken 
from  it,"  which  would  in  the  least  degree  better  it.  Eccl.  iii.  14. 
When  he  looks  at  these  events  in  all  their  connexions  and  final  results, 
he  sees  the  wrath  of  man  and  the  malice  of  devils  praising  him,  and  the 
remainder  of  their  wrath  and  malice  he  will  effectually  restrain.  Ps. 
Ixxvi.  10. 

I  have  already  intimated  that  this  subject  requires  a  distinction  to 
be  made  between  events  in  themselves  considered,  and  all  things  con- 
sidered. To  say,  that  God  is  well  pleased  with  his  whole  system  of 
providence,  comprehending  events  of  every  sort,  is  to  do  him  honor : 
but  should  we  hence  infer  that  he  is  equally  pleased  with  good  and 
evil  agents ;  or  that  the  misery  of  hell  is,  in  itself,  as  pleasing  and 
gratifying  an  object  to  him  as  the  blessedness  of  heaven,  it  would  be  a 
high  impeachment  of  his  character.  Who  does  not  see  that  we  give 
honor  to  the  God  of  Israel,  when  we  express  our  confidence  in  the 
wisdom  and  benevolence  of  that  manifestly  concerted  scheme  of  provi- 
dence,  by  which  he  brought  his  people  into  Egypt  ?  We  may  well  say, 
as  for  this  work  of  God,  it  Avas  perfect.  So  it  was  viewed  by  Joseph. 
See  Gen.  xlv.  5 — 7.  And  so  God  himself  viewed  it.  But  if,  because 
the  scheme,  as  a  whole,  was  perfect,  we  were  to  say,  that  God  must 
have  looked  with  equal  complacency  on  each  individual  agent  and  event, 
which  made  a  part  of  it ;  implying  that  he  must  have  had  the  same 
delight  in  the  envious  and  murderous  brethren,  as  in  the  object  of  their 


DIVINE    ATTRIBUTES.  33 

envy ;  or  that  he  must  have  been  as  much  gratified  with  the  anguish 
of  Jacob's  heart,  when  he  exclaimed,  "  Joseph  is  without  doubt  rent 
in  pieces,"  as  when  he  ssid,  "  Joseph  my  son  is  yet  aUve,"  we  should 
entirely  misrepresent  the  divine  character. 

In  pointing  out  the  entire  difterence  of  feeling  which  God  has 
towards  good  and  bad  characters,  also  towards  the  happiness  and 
misery  of  his  creatures,  his  word  is  remarkably  explicit.  If  I  mistake 
not,  it  is  the  strong  expression  of  this  difference  of  feeling,  which  is 
the  very  thing  that  has  given  rise  to  the  objection  now  before  us.  In 
each  of  the  three  passages  which  were  introduced  at  the  head  of  the 
present  objection,  as  being  among  the  most  prominent  which  are 
thought  to  lend  it  support,  repentance  is  ascribed  to  God.  In  one  of 
them  he  is  said  to  be  grieved  at  his  heart ;  and  in  all  of  them  is  he 
represented  as  changing  the  coiirse  of  his  conduct,  in  view  of  changes 
which  were  seen  to  take  place  in  his  creatures.  Whenever  men  are 
said  to  repent  of  what  they  have  done,  it  always  implies  a  change  of 
feeling  towards  their  own  character  and  actions.  But  since  the  cha- 
racter of  God  is  unchangeably  good,  and  all  his  works  are  done  in 
wisdom,  repentance,  when  it  is  attributed  to  him,  however  forcibly  it 
may  be  expressed,  must  always  be  understood  to  refer  to  to  his  altered 
feelings  towards  the  character  and  conduct  of  his  mutable  creatures. 
While  man  remained  innocent,  God  had  complacency  in  him ;  but 
when  he  became  a  rebel,  he  abhorred  the  creature  which  his  own 
hands  had  formed  ;  and  this  abhorrence  he  expressed  in  very  emphatic 
language,  by  declaring  it  repented  him  that  he  had  made  man  on  the 
earth,  and  it  grieved  him  at  his  heart.  Whoever,  since  man's  apostacy, 
whether  our  first  parents  themselves,  or  any  of  their  sinful  posterity, 
have  returned  unto  the  Lord,  he  has  repented  of  the  threatened  evil  and 
returned  unto  them.  But  does  not  the  repentance  Avhich  is  attributed 
to  him  in  both  these  instances,  veiy  clearly  imply  that  his  holy  nature 
is  unchangeably  the  same  ?  Man,  while  innocent,  is  delighted  in — he 
becomes  an  apostate,  and  is  abhorred — he  returns  to  allegiance,  and 
again  becomes  an  object  of  delight.  All  this  while  the  Holy  One 
maintains  immovably  the  same  ground.  Man  has  undergone  (accord- 
ing to  the  statement  now  made)  two  very  great  changes,  first  from 
holiness  to  sin,  and  then  from  sin  back  to  holiness.  Of  consequence, 
He,  whose  holiness  is  without  the  least  shadow  of  turning,  must  twice 
have  changed  his  feelings  towards  his  creature  man ;  first  when  he 
turned  away  from  obedience  to  rebellion,  and  next  when  he  turned  back 
from  rebellion  to  obedience  :  and  the  change  in  both  cases  is  expressed 
by  repentance,  that  significant  word  by  which  men  describe  the  changes 
which  take  place  in  their  own  minds. 

In  addition  to  what  has  already  been  advanced  to  obviate  the  objec- 
tion, I  would  say ;  if  matters  had  been  so  circumstanced,  that  the 
universe  could  in  no  way  have  been  benefitted  by  our  apostacy,  the 
Creator  must  have  regretted,  even  all  things  considered,  that  he  had 
made  man  on  the  earth  ;  but  since  it  has  prepared  the  way  not  only  for 
his  justice,  but  also  his  mercy  to  be  displayed  ;  and  since  the  display 
of  mercy  in  the  work  of  redemption,  is  spoken  of  in  the  scriptures  as 
exceeding  all  other  displays  of  divine  glory  ;  and  because  there  Avould 
have  been  no  opportunity  for  this  display  unless  man  had  been  created, 


34  DIVINE    ATTltlltUTES. 

and  even  suffered  to  fall ;  therefore,  I  should  think,  none  but  an  uifidel 
would  pretend  that  the  passages  brought  forward  in  the  above  objection, 
ought  to  be  understood  to  describe  any  such  regret  in  the  Divine  Being, 
relative  to  his  own  counsels  and  acts,  as  is  incident  to  beings  whose 
knowledge  and  powei  and  goodness  are  all  limited.  But  while  we  do 
much  to  cause  regret  and  make  us  ashamed  of  ourselves,  we  are  requir- 
ed to  rejoice  in  the  Lord  alway.  Phil.  iv.  4-  1  Thes.  v.  16.  Why 
are  we  to  rejoice  in  the  Lord  alway  ?  Because  he  is  always  the  same  ; 
his  plans  are  all  perfectly  wise,  and  his  operations  irresistible.  It  is 
the  duty  of  the  children  of  men,  short-sighted  as  they  are,  to  repose  such 
unwavering  confidence  in  the  counsels  and  works  of  the  Supreme 
Agent,  as  to  prevent  the  least  interruption  of  their  rejoicing  in  him ; 
and  can  it  be  that  he  has  ever,  for  a  moment,  been  so  distrustful  of  the 
wisdom  of  his  own  plans,  or  of  his  ability  to  execute  them,  as  to  inter- 
rupt his  rejoicing  in  himself  or  in  the  works  of  his  hands  ! 

Having  given  a  sketch  of  the  character  of  JEHOVAH,  as  it  is  ex- 
hibited  in  the  scriptures,  I  proceed  in  the 

n.  Place,  to  show  what  reason  we  have  to  believe  that  he  is  the  only 
living  and  true  God. 

1.  Let  it  be  remembered  that  this  is  what  he  claims.  *'  Is  there  a 
God  besides  me  ?  Yea,  there  is  no  God.  I  know  not  any."  Again, 
"  I  am  God,  and  there  is  none  else."  Isa.  xliv.  8  ;  and  xlv.  22.  Jesus 
Christ,  in  his  intercessory  prayer,  addresses  his  Father  (who  is  the 
same  with  the  God  of  the  scriptures)  as  the  only  true  God  :  "  That 
they  might  know  thee,  the  only  true  God."  John  xvii.  3.  Paul 
speaks  of  the  God,  to  whom  the  Thessalonian  converts  turned,  as  the 
living  and  true  God,  in  distinction  from  those  gods  which  they  forsook, 
which  he  denominates  idols.  1.  Thes.  i.  9.  Many  have  been  called 
gods,  and  have  been  worshiped ;  but  I  do  not  know  as  this  broad 
claim,  to  be  called  the  only  true  God,  has  been  made  for  any  except  the 
God  of  the  Bible.  Most  of  the  heathen  gods,  according  to  their  own 
mythology,  are  restricted,  either  as  to  place  or  the  sphere  of  their  ope- 
ration. I  do  not  know  that  any  one  of  them  is  represented  as  claiming 
for  himself  divine  attributes  to  the  exclusion  of  all  others.  Their  wor- 
shipers are  never  represented  as  addressing  them,  as  the  psalmist 
addresses  the  God  of  the  Bible  :  "  That  men  may  know  that  thou,  whose 
name  alone  is  Jehovah,  art  the  Most  High  over  all  the  earth."  If 
Jupiter  v/as  worshiped  by  some  nations  as  the  supreme  divinity,  he 
was  never  considered  even  by  them  as  the  only  God. 

2.  The  natural  and  moral  attributes,  which  the  scriptures  ascribe 
to  Jehovah,  are  every  way  worthy  of  the  true  God.  We  have  already 
seen,  that  there  is  no  attribute  necessary  to  constitute  a  being  great 
and  good,  Avhich  is  not  ascribed  to  him  in  an  unlimited  degree.  His 
duration  is  eternity,  his  place  ubiquity,  his  knowledge  omniscience,  his 
power  omnipotence.  These  nutnral  attributes  are  described  as  being 
wholly  directed  by  moral  perfection,  by  unmixed,  yea  by  infinite  holi- 
ness.  And  this  holiness  is  branched  out  into  impartial  justice,  enduring 
mercy,  undeviating  faithfulness,  and  every  other  trait  of  character 
which  is  necessary  to  render  an  intelligent  being  superlatively  amiable, 
and  worthy  of  love,  confidence,  and  veneration.      Among  all  those 


DIVINE    ATTRIBUTES.  35 

which  have  been  called  gods,  and  worshiped,  there  is  none  who  has 
ever  had  a  character  attributed  to  him,  which  will  bear  a  comparison 
with  the  scriptural  character  of  Jehovah.  "  To  whom,  then,  will  ye 
liken  me,  or  shall  I  be  equal  1  saith  the  Holy  One."  If  the  gods  ot 
the  heathen  were  equal  to  the  pretensions  of  their  own  worshipers, 
still  there  would  not  be  one  among  them  all,  great  and  good  enough 
to  lay  a  claim  to  supreme  divivity,  so  as  to  be  considered  as  the  true 
God. 

3.  The  God  of  the  scriptures  has  been  known  from  the  foundation 
of  the  world.  No  claims  were  earlier  than  his.  We  read  of  "  new 
gods  that  came  newly  up ;"  and  it  is  evidently  made  an  objection  to 
the  validity  of  their  claitns.  See  Deut.  xxxii.  17.  According  to  the 
heathen  mythology,  the  greater  part  of  their  gods  were  of  this  sort. 
They  were  deified  on  account  of  some  exploit  they  had  performed  ;  of 
course,  antecedently  to  this  they  had  no  divinity.  As  these  deities 
came  newly  up,  so  there  were  many  of  them  which  soon  disappeared, 
and  were  known  no  more.  But  the  God  of  the  scriptures  is  from 
everlasting ;  and  from  the  foundation  of  the  world  unto  the  present 
day  he  has  been  known  and  worshiped.  The  same  God,  who  is  now 
worshiped  by  Christians,  was  the  God  of  Abraham.  And  the  God 
of  Abraham  had  been  worshiped  before  the  flood  by  Enoch ;  and 
earlier  still  by  Abel  and  Adam. 

4.  The  very  existence  of  such  a  book  as  the  Bible  is  a  good  proof 
that  Jehovah  is  the  true  God.  In  the  same  way  that  the  heavens  and 
earth  prove  their  Creator  to  be  the  true  God,  does  the  Bible  prove  the 
supreme  deity  of  its  author.  No  other  but  the  eternal  all-sufficient 
God  could  give  existence  to  this  stupendous  creation.  Nor  can  the 
existence  of  the  Bible  be  traced  to  a  less  perfect  source.  That  a  rev- 
elation  from  the  Creator  to  his  rational  creatures,  in  this  world  of 
ignorance  and  error,  is  desirable,  no  one  can  reasonably  doubt.  What 
can  be  of  more  importance  than  to  know  the  character,  will,  and  designs 
of  him  on  whom  we  depend  for  existence  and  happiness  ?  And  yet  it  is 
true,  that  on  no  subject  are  there  a  greater  number,  and  more  discordant 
opinions  entertained.  We  manifestly  need  a  divine  revelation  to  be  a 
light  to  the  moral  world,  as  much  as  we  need  the  sun  for  a  light  to  the 
world  of  nature.  And  here  is  a  book  which  claims  to  be  a  revelation 
from  that  infinite  Being  who  made  heaven  and  earth.  We  read,  and  find 
it  exhibits  a  divine  character  altogether  worthy  of  the  Supreme  Being. 
No  other  book,  claiming  to  be  a  revelation  from  heaven,  exhibits  such 
a  glorious  God,  or  such  a  wise  and  pure  system  of  religious  doctrines 
and  precepts.  Nor  has  any  thing  else  had  such  an  effect  in  extermi- 
nating polytheism  and  the  worship  of  idols  ;  or  in  counteracting  and 
weakening  the  reign  of  sin.  Does  not  the  very  existence  of  a  book 
making  these  interesting  disclosures,  and  producing  such  salutary 
effects,  prove  that  the  Father  of  our  spirits  has  been  mindful  of  us, 
and  that  the  God  which  is  here  presented  to  our  view  is  no  other  than 
the  creator  of  the  world  ? 

5.  Many  of  those  who  have  worshipped  other  gods  have  acknow- 
ledged  the  superiority  of  Jehovah,  the  God  of  Israel ;  and  some  of  them 
have  acknowledged  that  he  was  God  alone.  Moses  testifies  concerning 
the  heathen  nations,    "  For  their  rock  is  not  as  our  Rock,  even  our 


36  DIVINE    ATTRIBUTKS. 

enemies  themselves  being  judges."     Deut.  xxxii.  31.       Cyrus,   the 
Persian,  was  a  worshipper  of  other  gods,  and  yet  he  says  concerning 
the  God  of  Israel,  "He  is  the  God."     Ezra  i.  3.       Nebuchadnezzar, 
king  of  Babylon,  after  he  had  seen  the  deliverance  of  Shadrach,  Me- 
shack  and  Abed-nego,  from  the  fiery  furnace,  declared,  "  There  is  no 
other  God  that  can  deliver  after  this  sort."      And  after  he  had  been 
restored  to  his  reason  and  to  his  kingly  throne,  he  says  concerning  the 
God  of  the  Jews,  "  He  doeth  according  to  his  will  in  the  army  of  hea- 
yen,  and  among  the  inhabitants  of  the  earth."      Darius,  the  Median, 
made  a  decree,  that  in  eveiy  dominion  of  his  kingdom  men  should  fear 
before  the  God  of  Daniel,  (Jehovah  was  Daniel's  God,)  and  then  adds 
this  as  the  reason  for  his  decree,   "  For  he  is  the  living  God."      After 
Manasseh  had   for  a  long  time,  served  the  gods  of  the  surrounding 
nations,  it  is  said  of  him,  "  Then  Manasseh  knew  that  the  Lord  he 
was  God."      2  Chron.  xxxiii.  13.      None  but  the  worshiper  of  Jeho- 
vah could  ever  know  the » object  of  his  worship  to  be  the  very  God. 
If  deists  are  right,  in  distinction  from  atheists,  in  believing  there  is  a 
God,  and,  in  distinction  from  polytheists,  in  believing  there  is  but  one 
God,  then  Christians  are  right  (can  there  be  any  doubt  of  it  ?)  in  their 
belief  that  it  is  his  character  which  is  presented  to  them  in  the  scrip- 
tures.     If  there  is  a  living  and  true  God,  where,  if  not  here,  is  he  to 
be  found  ? 

6.  An  argument  in  favor  of  the  claims  of  Jehovah  may  be  derived 
from  the  existence,  character,  and  preservation  of  the  people  which  are 
called  by  his  name.  If  our  sinful  world  is  not  wholly  reprobated,  (and 
there  are  events  of  providence  which  seem  to  intimate  that  it  is  not,) 
it  might  reasonably  be  expected  that  he,  who  is  the  God  of  the  spirits 
of  all  flesh,  would  reserve  to  himself  a  people ;  that  he  would  have 
some  true  worshipers,  whose  character  would  be  more  excellent  than 
that  of  their  fellow  men,  and  whose  preservation  should  be  the  special 
object  of  his  paternal  care.  The  God  of  the  scriptures  has  had  a 
people  ever  since  man  was  placed  upon  the  earth.  He  had  a  people 
before  the  flood.  They  were  then  distinguished  from  their  fellow  men 
by  being  called  "the  sons  of  God."  They  survived  the  destruction 
ot  the  old  world.  Abraham,  Isaac,  and  Jacob  were  his  Avorshipers, 
and  he  owned  himself  to  be  their  God.  In  their  descendants,  this 
peculiar  people  was  perpetuated  until  the  advent  of  Christ ;  and  since 
that  period  "  the  Israel  of  God"  have  been  chiefly  found  among  the 
gentiles.  The  argument  in  favor  of  the  divine  claims  of  Jehovah, 
which  is  derived  from  the  existence  of  his  people  on  earth,  is  two-fold 
— their  character,  and  their  preservation. 

The  character  of  the  Lord's  people  furnishes  one  proof  that  the  Lord 
is  God.  All  have  not  been  the  Lord's  people  who  have  professed  to 
be  so.  Nor  do  the  scriptures  represent  the  most  sincere  to  be  without 
spot.  But  the  saints  of  the  Lord,  with  all  their  imperfections,  are  the 
excellent  of  the  earth.  There  have  been  no  other  such  people  as  they. 
While  the  children  of  Jacob  were  his  chosen  people,  there  were  men 
among  them  that  displayed  an  excellence  of  character  altogether  supe- 
rior to  their  cotemporaries  who  worshiped  other  gods.  And  at  the 
present  day,  what  other  worphipers  manifest  as  much  piety,  integrity, 
and  benevolence,  as  those  who  call  on  the  name  of  the  Lord  ?     Some 


DIVINE   ATTRIBUTES.  37 

of  these  were  but  a  few  years  ago  idolaters ;  and  there  are  many  wit- 
nesses who  testify  that  a  very  surprising  improvement  of  their  character, 
in  every  respect,  has  been  connected  with  their  changing  the  object  of 
their  worship.  Now  if  the  worshipers  of  Jehovah  have  exhibited  a 
character  superior  to  the  worshipers  of  pagan  deities,  it  furnishes  no 
inconsiderable  argument  to  sustain  the  claims  of  the  scriptures  in  favor 
of  his  being  universally  acknowledged  as  the  true  God. 

Does  not  the  remarkable  preservation  of  this  people  on  the  earth, 
prove  that  the  Lord  is  God  ?  It  would  be  difficult  to  prove  a  perpetu- 
ation of  the  worshipers  of  Baal,  Dagon,  Ashtaroth,  and  many  other 
deities,  who  once  had  spacious  and  crowded  temples.  But  the  wor- 
shipers of  Jehovah  are  still  to  be  found.  They  have  changed  their 
location,  but  not  their  religion.  They  first  lived  in  Asia,  then  in  Europe, 
and  now  many  of  them  are  in  America.  Immediately  after  the 
flood,  and  for  a  long  time  afterward,  Jehovah  was  the  God  of  Shem  ;  and 
now  for  many  centuries  has  Japheth,  according  to  the  prediction  of 
Noah,  been  enlarged  and  dwelt  in  the  tents  of  Shem.  Gen.  ix.  27.  The 
Lord's  people  have  often  drawn  on  themselves  the  hand  of  persecution, 
from  those  that  are  without,  and  from  false  brethren  within  ;  and  yet 
they  have  not  been  destroyed.  Is  there  any  other  set  of  worshipers 
which  has  been  so  evidently  the  care  of  Providence  ?  What  has 
already  transpired  seems  to  show  that 

"  Israel  must  live  through  every  age, 
And  be  the  Almighty's  care."  • 

If  the  Almighty  Maker  of  the  world  has  a  people,  which  he  has  formed 
for  himself  to  show  forth  his  praise,  the  worshipers  of  Israel's  God  are 
undoubtedly  that  people  ;  and  if  there  is  any  people  on  earth  to  which 
he  is,  in  a  special  sense,  their  God,  and  against  which  he  has  determined 
the  gates  of  hell  shall  not  prevail,  here  they  are  to  be  found.  Therefore 
the  existence  and  preservation  of  such  a  peculiar  people,  serve  to  prove 
their  God  to  be  the  true  God. 


REMARKS. 

1.  In  closing  this  first  and  most  fundamental  Article  of  theology,  we  do 
well  to  inquire,  whether  it  has  our  full  and  firm  belief.  Do  we  believe 
that  God  is ;  that  his  existence  is  a  reality  as  tmly  as  our  own  ?  If  he 
is  possessed  of  such  attributes  as  have  been  described,  he  must  have 
been  present  all  the  while  I  have  been  presenting,  and  you  have  been 
perusing  these  communications.  We  have  either  approved  or  disap- 
proved of  his  character  ;  we  have  been  delighted  or  displeased  with  it ; 
and  he  has  witnessed  all  that  has  passed  in  our  minds.  Since  our  most 
secret  thoughts  are  naked  to  his  view,  let  us  not  attempt  to  conceal  or 
disguise  them.  How  foolish  is  it  to  practise  hypocrisy  with  a  Being  who 
is  omniscient ;  or  to  think  of  fleeing  out  of  the  hand  of  omnipotence  ;  or 
to  imagine,  that,  with  a  selfish  heart  and  an  unholy  life,  we  can  please  a 
God  of  unspotted  holiness  ! 

2.  How  unspealiably  valuable  is  a  divine  revelation  ;    since  it 


38  DIVINE   ATTRIBUTES, 

acquaints  us  with  Jehovah,  the  only  hving  and  true  God  !  What  can 
be  more  important  and  desirable,  than  to  be  made  acquainted  with  that 
Being,  who  has  in  himself  more  greatness  and  moral  excellence  than  all 
other  beings  taken  together  !  And  it  is  manifest,  that  if  our  apostate 
world  had  been  left  destitute  of  such  a  revelation,  it  would  never  have 
obtained  the  knowledge  of  the  God  who  made  it.  Just  look  at  the 
gods  of  those  nations  who  remain  unenlightened  by  revealed  truth. 
How  evident  is  it  that  they  are  no  gods  ;  that  their  claim  to  divine  titles 
and  honors  is  M^holly  unfounded.  Never  has  a  single  nation  been  enligh- 
tened on  the  subject  of  the  being  and  perfections  of  God,  except  by  an 
express  revelation  of  his  will.  I  grant  that  the  book  of  nature  exhibits 
the  God  of  Israel  and  not  the  idols  of  the  heathen,  but  facts  show  that 
unless  we  have  the  inspired  word,  we  still  remain  ignorant  of  Jehovah. 
Therefore,  they  who  esteem  it  a  privilege  to  have  been  made  acquainted 
with  him,  must  greatly  prize  his  word.  "  He  showeth  his  word  unto 
Jacob,  his  statutes  and  judgments  unto  Israel.  He  hath  not  dealt  so 
with  any  nation."  When  the  question  was  put,  "  What  advantage  hath 
the  Jew?"  it  was  answered,  "  Much  every  way  ;  chiefly,  because  that 
unto  them  were  committed  the  oracles  of  God."  These  oracles,  once 
committed  to  them,  are  now,  with  important  additions,  placed  in  our 
hands.  "  Is  he  the  God  of  the  Jews  only  ?  is  he  not  also  of  the  gentiles  ? 
Yes,  of  the  gentiles  aLo." 

3.  In  view  of  the  foregoing  truth,  idolatry  appears  a  sin  of  no  small 
magnitude.  If  it  is  tnie,  that  there  is  one  being  whose  attributes  are 
unlimited,  and  that  all  other  beings  are  infinitely  inferior  to  and  wholly 
dependent  on  him,  then  the  two  conunands  which  stand  at  the  head  of 
the  decalogue,  can  not  be  disregarded  without  great  criminality.  "  If 
the  Lord  be  God,"  said  Elijah,  "  follow  him  ;"  which  was  as  much  as 
to  say,  "  If  JEHOVAH  be  the  true  God,  (as  the  nation  of  Israel  has 
professed  to  bolieve,)  give  him  his  place,  and  worship  none  besides 
him.  Let  him  have  no  rival,  either  in  your  temples  or  in  your  hearts." 
The  idea  of  a  dispute  for  divine  honors  between  a  multitude  of  claim- 
ants, should  not  for  a  moment  be  tolerated.  Jehovah  claims  not  only  to 
be  supreme,  but  to  be  God  alone  ;  and  declares  that  all  the  gods  of  the 
nations  are  idols,  mere  vanities.  Since  divine  perfections  are  found  in 
him  alone,  all  attempts  to  exalt  another  to  his  place,  must  be  unreasona- 
ble and  impious  in  the  extreme.  This  is  the  very  sin,  against  which 
the  Lord  declared  his  indignation,  when  he  sent  his  prophets  to  say  unto 
his  people,  "  O  do  not  this  abominable  thing  that  I  hate."    Jer.  xUv.  4. 

4.  They  who  have  been  made  acquainted  with  the  true  God,  are 
under  pressing  obligations  to  extend  to  their  fellow  men  that  knowledge 
which  is  so  important  and  necessary.  How  dreadful  to  be  ignorant  of 
him,  whose  "  loving  kindness  is  better  than  life."  Whatever  else  men 
know,  if  they  are  without  the  knowledge  of  God,  their  case  is  pitiable 
indeed.  When  Paul  visited  Athens,  he  found  it  full  of  philosophers  and 
learning,  but  with  this  he  was  not  at  all  satisfied,  since  he  also  found  it 
full  of  the  worship  of  demons,  accompanied  with  a  total  ignorance  of 
the  true  God.  His  spirit  was  so  stirred  within  him,  that  he  could  not 
refrain  from  making  an  effort  to  dispel  the  thick  darkness  with  which 
he  saw  they  were  covered.  The  zeal  he  had  for  the  honor  of  God, 
accompanied  with  a  concern  for  the  salvation  of  dying  men,  would  not 
suffer  h'vm  to  remain  silent. 


CREATION   AND   PROVIDENCE. 


And  what  believer  is  there  at  the  present  day,  who  can  see  so  large  a 
portion  of  mankind  enveloped  in  the  darkness  of  paganism  as  there  still 
is,  and  not  bum  with  zeal  to  go  and  carry,  or  (if  this  be  not  practicable) 
to  send  them  the  knowledge  of  that  infinite  Being,  who  has  hitherto 
been  to  them  THE  UNKNOWN  GOD  ! 


ARTICLE     II. 

Creation  and  providence  are  the  works  of  Jehovah  the  God 

OP  THE  scriptures,  AND  ARE  DESIGNED  TO  PROMOTE  HIS  GLORY  BY 
GIVING  HIS  INFINITE  ATTRIBUTES  THE  MOST  PERFECT  AND  DURABLE 
DISPLAY. 

By  the  work  of  creation  is  meant  the  giving  of  existence  to  a 
dependent  universe.  The  universe,  in  the  largest  sense,  comprehends 
all  that  exists,  the  Creator  as  well  as  his  creatures.  All  besides  God 
is  dependent  on  him,  and  may  therefore  be  denominated  the  dependent 
universe ;  and  his  giving  it  existence  is  the  work  of  creation.  The 
act  of  creating,  in  the  most  appropriate  sense,  implies  the  origination  of 
existence,  or  making  something  to  exist  where  before  there  was  nothing. 
But,  in  the  language  of  the  scriptures,  it  includes  the  giving  of  form 
and  a  regular  disposition  to  the  original  materials.  These  were  pro- 
duced at  once  on  the  first  day  of  time  ;  but  the  work  of  creation  was 
protracted  to  the  end  of  the  sixth  day,  when  the  heavens  and  earth 
were  finished  and  all  the  host  of  them.    Gen.  ii.  1,  2. 

The  work  of  providence  begins  where  that  of  creation  ends.  The 
creation  is  not  made,  and  then  abandoned  ;  but  is  provided  for  by  Him 
from  whom  it  received  its  existence.  The  work  of  providence  com- 
prehends all  which  God  does  for  the  created  universe,  in  upholding, 
directing,  and  controlling  it.  In  the  most  extensive  sense,  it  includes 
the  establishment  of  moral  government  over  rational  creatures,  and 
the  provision  of  a  Savior,  together  with  the  means  of  grace,  for  this 
revolted  world.  All  the  events  which  have  transpired  since  the  first 
six  days,  are  parts  of  the  system  of  providence  ;  just  as  all  the  things 
which  came  into  being  during  those  days  were  parts  of  creation.  And 
the  work  of  providence  will  go  on,  down  to  the  end  of  the  world,  and 
thence  through  the  endless  ages  of  eternity. 

This  Article  divides  itself  into  two  branches.  The  first  asserts 
creation  and  providence  to  be  the  works  of  Jehovah  ;  and  the  second, 
that  these  works  are  designed  to  make  the  best  and  most  durable 
display  of  his  infinite  attributes. 

I.  It  is  important  to  ascertain  who  that  being  is,  to  whom  tJwse 
stupendous  works  are  to  be  attributed.  Is  it  said,  they  are  to  be  attrib- 
uted to  God ;  I  ask,  to  what  God  ?  to  the  God  of  the  "Hindoo  ;  or  to  the 


40  CREATION   AND   PHOVIDENCfi. 

God  of  the  Mussulman  ;  or  to  the  God  of  tlie  Christian  ?  It  is  impor- 
tant  we  should  know  which,  among  all  those  for  whom  divine  honors 
are  claimed,  is  the  Creator  and  Preserver  of  men.  That  it  is  Jehovah, 
the  Christian's  God,  I  think,  can  be  no  less  certain  than  the  existence 
of  a  divine  Being.  Some  of  my  reasons  for  thinking  so,  I  will  now 
state  : 

1.  The  God  of  the  Christian  is  fully  adequate  to  the  performance 
of  these  mighty  works.  By  which  I  mean  to  say,  if  there  is  a  Being 
possessed  of  such  unlimited  attributes,  as  the  scriptures  ascribe  to  him 
whom  they  call  the  God  and  Father  of  our  Lord  Jesus  Christ,  he  must 
be  fully  able  to  originate  and  manage  the  whole  creation,  including 
spirits,  as  well  as  material  existences.  An  eternal,  infinitely  intelligent, 
omnipresent,  almighty  Being,  must  be  able  to  contrive  and  execute  a 
system  of  creation  and  providence  of  ever  so  wide  an  extent.  To 
adapt  every  thing  in  the  works  of  creation  and  providence  to  a  good 
end,  needs  not  only  an  infinite  understanding,  but  also  a  benevolent 
disposition  ;  and  this  the  scriptures  attribute,  in  an  unmeasurable 
degree,  to  that  God  whose  claims  they  support. 

2.  These  works  are  expressly  ascribed  to  Jehovah.  Creation  is 
declared  to  be  his  work.  The  first  verse  in  the  Bible  tells  us  "  God 
created  the  heaven  and  the  earth."  And  let  it  be  remembered  that  the 
Bible  acknowledges  no  God  except  Jehovah  :  For  who  is  God  save 
the  Lord  ?  [Jehovah.]  Ps.  xviii.  31.  When  the  apostle  made  the 
declaration,  "  He  that  built  all  things  is  God,"  he  undoubtedly  meant 
to  give  us  definite  information  concerning  the  builder  of  the  universe.. 
And  what  other  being,  except  him  whom  the  scriptures  declare  to  be 
"  God  alone,"  could  he  have  intended  ?  The  God  of  the  scriptures  is 
also  declared  to  be  the  God  of  providence.  He  is  said  to  uphold  all 
things  by  the  word  of  his  power ;  to  work  all  things  after  the  counsel 
of  his  will ;  to  preserve  man  and  beast ;  and  to  have  his  tender  mercies 
over  all  his  works.     Heb.  i.  3.     Eph.  i.  11.     Ps.  xxxvi.  6 ;  cxlv.  9. 

3.  The  claim  which  the  scriptures  make  in  favor  of  Jehovah  as  the 
God  of  creation  and  providence,  is  not  merely  asserted,  but  well  sup- 
ported. "  I  know,"  said  one  of  his  ancient  worshipers,  "  that  our 
Lord  [our  Jehovah]  is  above  all  gods."  He  then  informs  us  how  he 
knew  it :  "  Whatsoever  the  Lord  pleased,  that  did  he  in  heaven  and 
earth,  in  the  seas  and  all  deep  places."  Ps.  cxxxv.  5,  6.  By  mana- 
ging  the  world  at  his  pleasure,  he  shows  it  to  be  his  own.  When  he 
stopped  the  sun  in  its  course,  he  showed  that  it  was  he  who  made  the 
sun  and  directed  its  course.  W^hen  he  opened  a  path  through  the  sea, 
he  gave  a  striking  proof  that  the  sea  was  his,  and  that  he  made  it.  Ps. 
xcv.  5.  The  God  of  the  scriptures  has,  in  very  many  instances,  given 
notice  beforehand  what  he  was  about  to  do  ;  and  he  has  invariably 
fulfilled  with  his  hand  what  he  had  spoken  with  his  mouth.  This  is 
a  clear  proof  that  the  future,  as  well  as  the  present,  is  under  his 
inspection,  and  that  all  events  ai'e  under  his  control. 

4.  His  claim  to  the  work  of  creation  and  providence  has  not  been 
set  aside  by  any  rival.  Had  his  claim  been  unfounded,  \*hy  has  not 
the  real  author  of  these  works  come  forward  to  put  it  down  ?  The  God 
of  Israel  declares  himself  to  be  the  sole  Creator  of  the  world.  Take 
the  following  passage  as  a  specimen  :  "  I  am  the  Lord  that  maketh  all 


CREATIOJS'   AAD   PKOVIDENCE.  41 

things  ;  that  stretcheth  forth  the  heavens  alone  ;  that  spreadeth  abroad 
the  earth  by  mysehV  Isa.  xhv.  24.  And  concerning  the  work  of 
providence,  he  says  :  "  I  will  work,  and  who  shall  let  it  ?  "  Isa.  xliii. 
13.  The  claims  which  are  made  in  behalf  of  pagan  deities  by  their 
worshipers,  he  takes  notice  of,  and  shows  them  to  be  groundless. 
He  shows  that  they  had  not  declared  the  end  from  the  beginning  ;  that 
they  had  not  first  told  what  they  would  do,  and  then  brought  it  to  pass. 
He  challenges  them  to  do  good  or  to  do  evil  against  the  counsels  of 
his  will.  Isa.  xU.  21 — 23.  Now  if  Jehovah  had  been  a  false  God, 
why  has  not  the  true  God,  the  Creator  and  Governor  of  the  world, 
come  forward  with  a  counter  claim,  and  established  it ;  as  he  must,  in 
that  case,  have  been  fully  able  to  do  ?  Should  -  any  account  for  this 
neglect  by  saying,  "  Though  he  is  able  to  vindicate  his  rights,  he  feels 
himself  above  entering  into  a  contest  with  the  rival  who  has  usurped 
his  prerogatives,"  such  an  answer  is  wholly  unsatisfactory  ;  since  it 
would  suppose  him  to  have  created  the  world  in  vain,  having  no  proper 
end  to  be  accomplished  by  it.  It  would  make  him  resemble  the  slothful 
man,  whom  Solomon  describes,  as  not  roasting  that  which  he  took  in 
hunting ;  as  not  finishing  the  work  he  begins,  but  as  losing,  through 
an  unconquerable  indolence,  all  the  benefit  of  the  labor  which  he  had 
already  expended.    Prov.  xii.  27. 

The  UNKNOWN  GOD,  to  whom  the  Athenians  had  an  altar 
inscribed,  and  whom  they  ignorantly  worshiped,  is  so  fully  declared 
to  us  in  the  Christian  scriptures,  and  shown  to  be  that  God  who  made 
the  world  and  all  things  therein,  that  we  should  suppose  all  who  believe 
in  any  God,  and  in  one  only,  would  believe  in  Him.  We  should  think 
all  would  exclaim,  with  the  IsraeUtes  on  mount  Carmel,  "  Jehovah,  he 
is  God  ;  Jehovah,  he  is  God."* 

II.  It  being  ascertained  that  Jehovah,  the  God  of  the  Bible,  is  the 
Author  of  creation  and  providence,  we  are  now  naturally  led  to  inquire, 

*  But  why,  some  will  say,  is  not  this  the  most  liberal  sentiment ;  to  consider  all  as 
intending  to  worship  the  same  God,  though  they  call  the  object  of  their  worship  by 
different  names  ?    Why  may  we  not  therefore  say, 

Father  of  all,  in  every  age. 

In  every  clime  adored, 
By  saint,  by  savage,  and  by  sage, 
,      Jehovah,  Jove,  or  Lord  1 " 

It  is  evident,  that  the  God  of  the  scriptures  acknowledges  no  fellowship  with  the  gods 
worshiped  by  the  heathen.  There  is  none  of  the  conduct  of  the  children  of  men  which 
is  more  pointedly  reprobated  than  their  worship  of  idols.  Ex.  xx.  3 — 6.  Jer.  x.8;  xliv. 
3,  4.     Acts  xiv.  15. 

But  if  the  God  of  the  Christian  and  the  God  of  the  pagan  idolater  be  different  beings, 
may  not  the  Christian's  and  the  Mahometan's  God  be  the  same  ?  By  no  means.  Their 
characters  differ  essentially.  The  God  of  the  Bible,  in  distinction  from  the  God  of  the 
Koran,  exists  in  a  trinity  of  persons  ;  he  gives  us  a  law  which  requires  real  holiness  ; 
he  saves  the  transgressors  of  it  not  by  their  own  righteousness,  but  through  that  of  a 
Mediator,  and  by  means  of  a  renovation  of  their  depraved  natures,  effected  by  his  own 
Spirit.  And  the  heaven  of  the  Bible  differs  from  the  paradise  of  the  Koran,  as  much 
as  the  temple  of  God  differs  from  that  of  idols, — as  much  as  holiness  differs  from  sin. 

The  God  of  the  Christian  is  also  an  entirely  different  being  from  the  God  of  the 
deist.  If  it  were  not  so,  a  man  might  be  a  deist  and  a  Christian  at  the  same  time.  But 
this  can  not  be.  If  the  Christian  becomes  a  deist,  (i.  e.  adopts  the  principles  of  deism,) 
he  ceases  to  be  a  Christian.  And  when  the  other  embraces  the  principles  of  the  Chris- 
tian religion,  he  puts  his  trust  in  the  God  and  Father  of  our  Lord  Jesus  Christ ;  and 
henceforward  has  no  more  confidence  in  the  God  of  deists,  than  he  has  in  the  gods  of 
the  Hindoo.«. 


42  CREATION   AM)   PROVIDENCK. 

What  is  the  object  which  these  works  are  designed  to  promote  ?  They 
are  clearly  designed  to  promote  the  glory  of  their  divine  Author,  by 
giving  his  infinite  attributes  the  most  perfect  and  durable  display.  That 
this  matter  may  be  made  intelligible  to  every  mind,  I  shall  begin  by 
showing, 

1st.  What  is  meant  by  the  glory  of  God,  when  it  is  considered  as  an 
object  of  pursuit.  The  glory  of  God  is  internal  or  external,  essential 
or  declarative.  The  internal  glory  of  God  is  that  which  is  seen  by 
himself,  without  needing  any  works  to  make  it  better  known  ;  and  is 
no  less  essential  to  him  than  his  existence.  His  internal  and  essential 
glory  can  in  no  way  be  augmented.  It  is  a  fullness  of  natural  and 
moral  perfection  which  is  absolutely  unlimited.  When  we  are  said  to 
glorify  God,  or  he  is  said  to  glorify  himself,  it  never  has  reference  to 
his  essential,  but  only  to  his  declarative  glory.  This  supposes  the 
previous  existence  of  that ;  since  nothing  can  be  declared  or  mani- 
fested which  does  not  already  exist.  It  is  impossible  that  the  declarative 
should  exceed  the  essential  glory,  or  even  equal  it,  though  its  approxi- 
mation towards  it  may  go  on  without  end.  Before  the  creation,  though 
God  had  the  same  internal  fullness  he  has  now,  he  had  no  declarative 
glory  at  all :  nor  would  the  declaration  of  his  glory  have  properly 
commenced  till  the  sixth  day  of  creation,  had  there  not  been  some 
other  world  besides  this  ;  for  a  declaration  or  manifestation  of  his  glory 
must  imply  the  existence  of  rational  beings  to  whom  it  can  be  made. 
Tf  angels  were  created  the  first  of  the  six  days,  (according  to  the  sup- 
position of  President  Edwards,)  they  witnessed  the  progressive  work 
of  creation.  Job  xxxviii.  7.  The  display  of  divine  glory  increased 
every  day  of  creation,  and  has  been  increasing  eveiy  day  since  ; 
while  the  internal  fullness  has  ever  been  the  same.  "  The  heavens 
declare  the  glory  of  God  :  "  they  do  not  originate  it.  His  sending  his 
only  begotten  Son  into  the  world,  that  we  might  live  through  him, 
manifested  his  love  towards  us,  but  did  not  give  it  existence.  1  John 
iv.  9.  To  declare  and  manifest  his  perfections,  is  all  which  is  accom- 
plished in  his  most  stupendous  works,  both  in  the  kingdon:ks  of  nature 
and  of  grace.  So  when  creatures  arc  spoken  of  as  glorifying  God, 
and  giving  him  glory,  it  is  not  meant  that  they  increase  the  divine 
fullness  ;  but  his  declarative  glory  may  be  as  really  promoted  and 
increased  by  them,  as  by  himself. 

2dly.  Having  shown  what  is  meant  by  the  glory  of  God,  considered 
as  the  end  of  actions,  I  am  now  prepared  to  show,  that  the  scriptures 
represent  him  as  making  this  his  chief  end  in  all  that  he  does.  They 
represent  this  as  the  end  for  which  he  made  and  manages  all  things  : 
"  The  Lord  hath  made  all  things  for  himself."  "  Thou  art  worthy,  O 
Lf)rd,  to  receive  glory,  and  honor,  and  power  ;  for  thou  hast  created 
all  things,  and  for  thy  pleasure  they  are  aiid  were  created."  "  The 
heavens  declare  the  glory  of  God."  "  All  thy  works  shall  praise  thee." 
Prov.  xvi.  4.  Rev.  iv.  11.  Ps.  xix.  1  ;  cxlv.  10.  These  quotations 
are  sufficient  to  establish  the  point,  that  all  things  were  first  created, 
and  are  now  preserved  and  managed  for  the  same  great  end,  namely, 
to  please  their  Creator  ;  that  the  heavens  and  all  the  other  works  of  his 
hands  were  designed  to  declare  his  glory,  and  lay  a  foundation  for  his 
praise. 


CREATION   AND   rROVIDENCE.  43 

The  Creator  does  not  need  the  works  of  his  hands  for  his  own  Use, 
in  the  same  sense  that  we  need  them.  He  does  not  need  the  sun  to 
give  himself  hght ;  for  the  darkness  and  the  light  are  both  aUke  to 
him.  He  does  not  need  the  air  to  breathe  in  ;  for  he  is  a  spirit.  He 
needs  no  food  to  eat,  nor  raiment  to  put  on,  nor  the  solid  ground  on 
which  to  tread.  And  yet  it  is  true  that  he  hath  made  the  sun,  the 
atmosphere,  the  solid  ground,  and  all  things  else,  for  himself :  For 
himself  they  were  made,  because  they  declare  his  glorious  perfections 
and  gratify  his  benevolent  heart.  Were  he  not  his  own  ultimate  end, 
what  could  be  the  meaning  of  expressions  like  these  :  "  For  my  own 
sake  will  I  do  it ;  "  "  For  my  name's  sake  ;  "  "  For  my  glory  ;  "  "  That 
I  may  be  glorified?"  Isa.  xlviii.  11.  Ez.  xx.  9.  Isa.  xUii.  7;  Ix. 
21.  Do  not  these,  and  similar  expressions,  imply  that  in  all  which 
God  brings  to  pass,  he  has  a  supreme  regard  to  his  own  glory  ?  If 
the  works  of  creation  and  providence  did  not  display  the  all-sufficiency, 
the  wisdom,  power,  and  goodness  of  God,  they  would,  in  no  sense, 
answer  their  desired  end.     I  proceed  to  show, 

3dly.  That  this  display  of  divine  glory  is  perfect,  the  best  it  possibly 
could  be.  God  could  not  have  been  honored,  nor  his  creatures  bene- 
fited,  by  his  making  them  acquainted  with  his  existence,  if  he  had  not 
also  favored  them  with  a  display  of  his  wonderful  and  amiable  attri- 
butes. To  suppose  that  he  should  by  his  works  make  an  absolutely 
bad  display  of  himself,  would  be  so  derogatory  either  to  his  greatness 
or  goodness,  or  to  both,  that  none  of  those  who  have  any  respect  for 
his  character  pretend  to  indulge  the  supposition.  Yet  among  those 
who  declare  their  full  conviction,  that  the  works  of  creation  and  prov- 
idence furnish  us  with  a  glorious  exhibition  of  their  divine  Author, 
some  are  found  who  entertain  doubts,  whether  that  exhibition  is  abso- 
lutely the  best  which  could  have  been  made.  To  say,  it  is  the  best, 
appears  to  them  as  if  it  implied  some  limitation  of  the  infinite  God. 
But  how  do  we  limit  him,  by  saying,  it  was  not  possible  he  should  act 
at  ail,  Without  acting  in  the  very  wisest  manner,  any  more  than  by 
saying,  he  could  not  do  that  which  was  absolutely  unwise  ?  If  a  man, 
who  is  reputed  for  wisdom,  were  to  act  unwisely,  he  would  injure  his 
reputation  as  a  man  of  wisdom  ;  and  how  would  it  be  possible  that 
our  respect  for  the  only  wise  God,  should  remain  undiminished,  were 
we  to  believe  his  scheme  of  creation  and  providence  to  be  less  perfect 
than  it  might  have  been  ?  It  could  certainly  be  no  more  difficult  for 
him  to  devise  the  best  plan,  than  one  which  was  less  good  ;  and  since 
he  is  omnipotent,  it  must  be  equally  easy  for  him  to  give  it  existence  : 
and  surely  to  his  benevolent  heart  the  best  plan  must  be  more  pleasing 
than  one  less  good  ;  just  as  a  good  plan  must  be  more  pleasing  than 
one  absolutely  bad. 

Thus,  from  the  moral  perfection  and  all-sufficiency  of  the  divine 
Workman,  we  should  naturally  infer  the  perfection  of  his  works.  Let 
us  now  look  into  the  scriptures  and  see  what  they  have  said  on  this 
point ;  for  it  is  safer  to  trust  in  their  decisions  than  in  our  own  rea- 
sonings.  "  As  for  God,"  says  David,  "  his  way  is  perfect ;  "  and  Moses, 
"  his  work  is  perfect."  God's  toay  is  the  course  he  pursues,  particularly 
in  his  providence  ;  his  worh  is  all  which  he  does,  comprising  creation 
and  providence.     What  is  intended  by  perfection,  when  applied  to 


44  CREATION-  AND   PROVIDENCE. 

God's  way  and  work  ?  Does  it  not  intend  the  perfection  of  an  all-suf- 
ficient  God  ?  And  can  it  imply  any  thing  less  than  his  having  done  his 
best  ?  Such  an  interpretation  of  these  texts  is  confirmed  by  this  pas- 
sage :  "  O  Lord,  how  manifold  are  thy  works ;  in  wisdom  hast  thou 
made  them  all."  Ps.  civ.  24.  Here  there  is  a  confidence  expressed 
that  though  God  had  many  and  various  works,  yet  he  had  made  them 
all  in  wisdom.  Could  they  all  have  been  made  in  wisdom,  had  not 
every  thing  been  adapted  to  answer  the  best  end  ?  And  could  the  best 
end  be  answered,  short  of  their  effecting  the  most  pefect  display  of  the 
divine  glory  ?  When  Solomon  says  concerning  the  work  of  God,  that 
"  nothing  can  be  put  to  it,  nor  any  thing  taken  from  it,"  does  he  not 
manifestly  teach  us,  that  it  is  absolutely  perfect,  so  that  no  place  can 
be  found  in  all  that  he  has  done,  or  ever  will  do,  where  it  could  be 
improved  either  by  adding  to  it  or  subtracting  from  it  ? 

It  is  calculated  to  confirm  our  opinion,  that  we  have  not  mistaken 
the  import  of  the  passages,  which  have  been  adduced  to  prove  the 
absolute  perfection  of  God's  work,  when  we  find  there  are  other  pas- 
sages, which  seem  expressly  designed  to  relieve  our  minds  concerning 
the  most  unpromising  events,  by  informing  us  that  even  these  are  made 
to  subserve  a  good  end.  The  stormy  wind,  it  is  said,  fulfils  his  word, 
and  the  Avrath  of  man  praises  him.  Ps.  cxlviii.  8  ;  Ixxvi.  10.  These 
events,  in  the  natural  and  moral  world,  seem  to  be  arrayed  in  opposi- 
tion to  the  perfection  of  God's  providence  ;  and  yet  we  are  here  taught 
that  they  will  be  made  to  subserve  it.  The  scriptures  lead  us  to  con- 
template  God,  as  intending  to  accomplish  good  by  those  actions  of 
men,  to  which  they  are  prompted  by  base  motives.  "  Ye  thought  evil 
against  me,"  said  Joseph  to  his  brethren,  "  but  God  meant  it  for  good." 
Where  the  accomplishment  of  any  mischievous  device,  which  wicked 
men  have  imagined,  would  actually  mar  the  plan  of  divine  wisdom, 
they  are  represented  as  being  hindered  in  their  attempts  to  perform  it. 
Ps.  xxi.  11.  When  we  are  assured  the  wrath  of  man  shall  praise 
God,  we  are  made  equally  sure  that  the  remainder  of  wrath  (i.  e.  all 
which  will  not  praise  him)  shall  be  restrained.  God  can  have  no 
sincere  praise  from  his  creatures,  any  further  than  it  is  obtained  by 
his  disclosing  to  them  the  perfections  of  his  nature.  From  the  passage 
just  referred  to,  it  would  seem  that  the  wrath  of  man,  or  human  wick- 
edness, will  give  him  opportunity  to  make  that  disclosure  more  complete; 
and  where  it  can  not,  by  the  wisdom  and  power  of  the  Almighty,  be 
overruled  to  promote  this  desirable  object,  its  existence  will  be  effect. 
ually  prevented.  Thus  we  see  that  the  same  conclusion  concerning 
the  perfection  of  God's  work,  to  which  reason  would  conduct  us,  is 
clearly  sanctioned  by  the  voice  of  scripture. 

4thly.  The  grand  object  of  this  display  of  divine  glory,  made  by 
the  works  of  creation  and  providence,  is  the  promotion  of  Jioly  bless- 
edness. Holiness  is  moral  excellence  ;  and  blessedness,  when  distin. 
guishe'd  from  "  the  pleasures  of  sin,"  is  that  happiness  in  which 
holiness  naturally  results.  The  fruit  of  the  Spirit  is  both  love  and  joy  ; 
the  one  is  holiness,  and  the  other  happiness.  There  is  no  good,  of 
which  we  can  form  a  conception,  that  is  superior  to  the  holy  blessed- 
ness of  intelligent  beings.  If  the  universe,  which  the  Almighty  has 
brought  into  existence,  is  designed  to  embrace  in  it  the  greatest  possible 


CREATION  AND  PROVIDENCE.  45 

sum  of  holiness  and  blessedness,  it  is  then  the  best  created  system 
which  could  have  been  originated.  By  the  works  of  creation  and 
providence,  God  does  not  add  to  the  benevolence  of  his  own  mind, 
but  he  brings  it  into  a  delightful  exercise  ;  for  he  is  blessed  in  so 
doing.  He  is  as  really  blessed  in  acting  wisely  and  benevolently,  as 
in  possessing  these  amiable  perfections.  When  he  had  accomplished 
the  stupendous  and  glorious  work  of  creation,  "  he  was  refreshed  :  " 
and  the  psalmist  tells  us,  "the  Lord  shall  rejoice  in  his  works."  He 
is  truly  happy  in  doing  what  he  does.  Among  all  the  conceivable 
systems  of  creation  and  providence,  he  saw  no  other  which  would 
afford  such  pleasure  to  his  holy  mind,  as  the  one  he  chose.  And  this 
circumstance  furnishes  one  important  reason  for  calling  it  the  best. 

To  say,  that  all  sin  and  suffering  are  incompatible  with  the  best 
system,  would  be  to  argue  against  known  facts.  We  Imow  that  sin 
and  misery  exist ;  and  we  have  seen  them  overruled  for  good.  I  will 
here  advert  to  a  single  instance  :  the  sin  of  those  who  crucified  the 
Lord  of  glory,  and  the  sufferings  he  underwent,  have  been  productive 
of  immense  good  ;  but  neither  his  suffering,  nor  their  sin,  was  con- 
sidered as  being  in  the  least  degree  desirable,  except  in  connection 
with  the  influence  they  were  designed  to  exert  in  promoting  the  holy 
blessedness  of  the  moral  system,  which  is  in  itself  a  real  good,  and 
dear  to  the  heart  of  God.  Since  both  moral  and  natural  evil  have 
already  been  made  to  further  the  cause  against  which  they  were 
arrayed,  their  continuance  may  consist  with  the  general  interests  of 
Jehovah's  government.  But  were  these  evils  to  spread  through  his 
whole  empire,  none  of  his  subjects  would  retain  such  a  character  as 
to  derive  any  benefit  from  them.  We  may  therefore  be  assured  that 
so  long  as  there  is  a  creation,  there  will  be  holy  and  happy  creatures. 
Were  it  to  be  otherwise,  the  end  for  which  the  worlds  were  made 
would  be  completely  lost. 

If  holiness  of  character,  and  consequent  blessedness,  are  of  such 
primary  importance  to  the  perfection  of  God's  works  of  creation  and 
providence,  we  may  safely  conclude  that  these  works  are  in  the  best 
manner  adapted  to  promote  this  great  and  desirable  object.  That 
creatures  of  a  holy  character  exist  among  his  works,  is  no  contingent 
event.  He  gave  them  their  superior  faculties  on  purpose  to  render 
them  capable  of  possessing  a  holy  character  ;  and  has  filled  the  cre- 
ation with  lessons  of  moral  instruction,  calculated  to  form  and  sustain 
such  a  character.  "  The  invisible  things  of  him  from  the  creation  of 
the  world  are  clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead  ;  so  that  they  are  without 
excuse."  Rom.  i.  20.  The  world  of  nature  furnishes  means  not  only 
for  the  expansion  of  our  minds,  but  also  for  the  sanctification  of  our 
hearts,  and  to  lead  us  up  to  nature's  God. 

The  events  of  providence  show  the  finger  of  God,  and  are  well 
adapted  to  the  promotion  of  piety,  benevolence,  and  uprightness  among 
creatures  who  are  endowed  with  reason  and  conscience.  When  Sol- 
omon was  speaking  of  God's  work  and  the  perfection  of  it,  he  says  : 
"  God  doth  it  that  men  should  fear  before  him."  By  what  is  passing 
before  our  eyes  God  makes  himself  known,  and  that  with  a  view  to 
attract  our  attention  and  engage  us  in  bis  seiTice.     Prosperity  an<J 

6 


46  CREATION  AND  PROVIDENCE. 

adversity  have  each  a  place  in  his  scheme  of  providence,  and  they 
are  set  one  over  against  the  other,  both  of  them  being  designed  to 
contribute  their  influence  in  improving  our  character.  The  goodness 
of  God  leadelh  us  to  repentance  ;  and  the  rod  of  affliction  bids  the 
wanderer  to  turn  to  him  that  smiteth  him.  Were  we  docile  as  we 
ought  to  be,  we  should  find  on  every  page  of  the  book  of  providence 
that  instruction  which  is  calculated  to  make  us  wise  unto  salvation. 

It  is  a  totally  wrong  view  which  is  entertained  by  some,  that  in  the 
kingdom  of  providence  God  manages  every  thing  by  such  immutable 
laws,  as  to  render  it  impossible  for  him  to  turn  aside,  either  to  the  right 
hand  or  to  the  left,  to  adapt  events  to  the  existing  state  of  the  moral 
world.  It  is  true  there  are  some  things  in  the  natural  world  that 
move  on  in  an  undeviating  order  ;  such  as  the  revolution  of  day  and 
night,  summer  and  Avinter.  To  interrupt  this  order,  would  be  nothing 
less  than  a  miracle  ;  and  would  ordinarily  be  no  advantage  to  the 
moral  system.  But  the  word  of  God  represents  him,  as  giving  or 
withholding  rain,  sending  health  or  sickness,  war  or  peace,  plenty  or 
famine,  at  his  pleasure.  Jobxxxiii.  19 — 30  ;  xxxiv.  29  ;  xxxvii.  11 — 
13.  Ez.  XIV.  21.  Jer.  xviii.  7,8.  Were  it  not  so,  how  unmeaning 
would  be  such  a  menance  as  that,  Jer.  v.  29,  "  Shall  I  not  visit  for 
these  things  ?  saith  the  Lord  ;  shall  not  my  soul  be  avenged  on  such  a 
nation  as  this  ?  "  Where  can  he  punish  the  nation,  as  such,  except  in 
the  present  world  ?  Since  holiness  of  character  is  man's  chief  excel- 
lency, being  altogether  more  important  than  those  things  which 
minister  to  the  health  of  the  body,  or  those  whichrelate  to  the  culti- 
vation of  the  intellect,  is  not  the  sentiment  an  unnatural  one,  that  God 
never  so  shapes  his  providences  as  to  manifest  his  approbation  of  holy, 
or  his  abhorrence  of  unholy  characters  ?  As  the  present  is  a  state  of 
probation,  and  not  of  retribution,  there  is  a  sense  in  which  "  all  things 
come  alike  to  all."  Prosperous  and  adverse  events  happen  both  to 
the  righteous  and  the  wicked.  But  even  now  there  are  some  discrim- 
inations made  between  the  righteous  and  the  wicked,  in  the  book  of 
providence  as  well  as  in  the  scriptures.  Righteousness  always  exalts 
a  nation.  It  often  exalts  a  family,  and  an  individual.  Prov.  xiv.  34 ; 
iii.  33  ;  xii.  2. 

5thly.  The  display  of  divine  glory,  which  is  made  in  the  works  of 
creation  and  providence,  is  designed  to  be  durable,  to  last  forever.  To 
suppose  it  to  be  a  mere  temporary  thing,  w  ould  be  derogatory  to  the 
character  of  the  Most  High.  Has  he  made  himself  known,  to  be  for- 
gotten, and  remembered  no  more  ?  Does  not  the  suggestion  impute 
to  the  great  Eternal  the  fickleness  of  a  child  ?  What  motive  could 
prompt  him  to  begin  the  display  of  his  glory,  which  will  not  induce 
him  to  continue  it  ?  Has  he  gratified  himself  by  what  he  has  done  ; 
and  will  not  his  benevolent  heart  be  gratified  by  the  prosecution  of 
this  great  w^ork  1  Or  has  the  display,  which  he  has  begun  to  make, 
given  pure  joy  to  created  minds  ;  and  does  not  their  enjoyment,  and 
even  their  existence,  depend  on  its  continuance  ?  The  Lord  has  made 
nothing  in  vain  ;  nor  has  he  made  the  least  thing  to  answer  a  mere 
temporary  purpose.  "  I  know,"  said  one  under  the  guidance  of  the 
Spirit  of  truth,  "that  whatsoever  God  doeth,  it  shall  be/orever."  Ecc. 
iii.  14.    He  conld  not  mean,  however,  that  every  plant,  tree,  and  animal, 


CREATION  AND  PROVIDENCE.  47 

which  God  has  made,  will  remain  forever :  for  we  are  assured  that 
even  the  earth  and  the  works  thereof  shall  be  burnt  up.  But  that 
exhibition  of  the  Creator^s  glory,  which  is  made  by  the  existence  of  the 
earth,  and  by  every  animal  and  insect,  by  every  tree  and  plant,  will 
remain  forever.  This  is  clearly  the  sentiment  which  is  expressed  by 
David,  when  he  says,  "  The  glory  of  the  Lord  shall  endure  forever  ; 
the  Lord  shall  rejoice  in  his  works."  Ps.  civ.  31.  By  the  glory  of 
the  Lord,  he  meant  his  manifested  glory,  the  glory  displayed  in  his 
works,  which  had  been  the  theme  of  his  contemplation  through  the 
whole  psalm.  It  is  as  certain  that  the  display  of  God's  perfections 
will  remain,  as  that  he  will  remain  perfect ;  and  as  certain  that  he 
will  shine  forth  in  the  emanations  of  his  glory,  as  that  he  will  continue 
to  have  light  in  himself. 

The  scaffolding,  which  the  builder  erects  to  aid  him  in  accomplish, 
ing  his  work,  is  taken  down  as  soon  as  the  edifice  is  finished  ;  and  yet 
the  benefit  gained  by  it  is  as  permanent  as  the  edifice  itself.  So  it 
may  be  with  some  parts  of  the  creation  :  like  the  scaffolding,  they  may 
be  entirely  laid  aside,  and  yet  their  use  remain  forever.  The  earth  is 
to  be  burnt  up  ;  and  yet  the  object  to  be  answered  by  its  being  brought 
into  existence,  will  be  as  lasting  as  eternity.  It  is  the  birth-place, 
both  natural  and  spiritual,  to  millions  of  human  beings,  who  will  shine 
as  the  sun  in  the  kingdom  of  their  Father  forever  and  ever. 

That  mere  matter  should  remain  forever,  is  certainly  of  no  impor- 
tance on  its  own  account ;  for  it  knows  nothing  and  enjoys  nothing. 
As  to  the  brutal  race,  their  chief  importance  consists  in  their  subser- 
viency  to  our  convenience  and  comfort ;  and  since  they  would  be  of  no 
use  to  us  in  the  world  of  spirits,  their  existence  ends  with  the  present 
state.  "  The  spirit  of  the  beast  goeth  downward  to  the  earth."  Ecc. 
iii.  21.  "  The  beasts  perish.^'  Ps.  xlix.  20.  But  rational  creatures, 
who  are  the  subjects  of  moral  government,  are  all  of  them  to  endure 
forever.  If  these  were  not  to  be  kept  in  existence,  the  manifestations 
of  divine  glory  could  not,  in  any  proper  sense,  be  said  to  endure  :  for 
what  could  be  meant  by  a  continuance  of  manifestations  when  no 
creatures  remained  to  whom  they  could  be  made  ;  at  least,  none  capa- 
ble of  receiving  instruction  by  them  ? 

I  have  introduced  but  a  small  part  of  the  proof  which  the  Bible 
furnishes  in  support  of  the  truth  embraced  in  this  Article.  With 
propriety  may  it  be  said,  that  the  whole  of  the  sacred  volume  supports 
this  truth.  By  this  it  is  not  meant,  that  every  text  bears  direct  testi- 
mony in  its  favor ;  but  who  will  pretend  that  there  is  a  single  text  on 
the  other  side  ;  that  there  is  a  single  text  that  tells  us  that  creation  and 
providence  are  not  the  work  of  Jehovah  ;  or  that  they  were  never 
intended  to  make  a  display  of  his  glorious  perfections  ;  even  the  best 
and  most  enduring  display  which  could  be  made  ?  Texts  enough  can 
be  found  which  will  show,  that  creatures  have  done  wrong  ;  but  has 
not  God  done  right  when  they  have  done  wrong  ?  Has  not  his  wisdom 
been  displayed  even  in  their  folly  ?  And  is  it  not  manifest  that  in  those 
very  things,  wherein  they  thought  evil,  he  meant  it  for  good  ;  and  that 
from  those  actions  of  theirs,  which  were  calculated  to  dishonor  him, 
he  has  gained  more  abundant  honor  ? 


48  CRKATION  AND   PROVIDENCB. 


THE       ARTICLE       HARMONIZED. 

How  sweet  is  the  harmony  of  melodious  sounds  !  Nor  is  the  har- 
mony, which  is  perceived  to  exist  between  the  precious  truths  of  the 
Bible,  any  less  grateful.  The  Article  we  have  now  been  contempla- 
ting has  an  internal  harmony,  or  self-consistency.  It  presents  to  our 
view  two  stupendous  works,  each  of  which  requires  unlimited  powers 
for  its  performance  ;  and  both  these  works  it  assigns  to  the  same 
almighty  Agent.  It  represents  the  Creator  of  the  world  as  being  also 
the  Provider  for  it.  The  two  works  are  so  connected,  that  the  creation 
is  brought  into  being,  to  be  used  and  managed  by  the  Creator,  to 
accomplish  the  designs  of  his  wisdom  and  benevolence.  If  our  Article 
had  represented  God  as  infinitely  wise  in  planning  a  creation,  but  as 
less  wise  in  his  providential  arrangements  ;  or  as  almighty  in  origina- 
ting the  world,  and  less  powerful  in  controlling  it,  there  had  been  a 
want  of  internal  harmony.  But  this  has  not  been  the  representation. 
On  the  contrary,  both  these  works  have  been  shown  to  exhibit  the 
glory  of  a  Being  infinitely  great  and  good. 

But  it  will  be  more  particularly  my  object,  under  the  harmonizing 
department  of  the  Article,  to  point  out  its  agreement  with  those  which 
precede  it,  and  which  have  already  been  seen  to  derive  their  support 
from  the  word  of  God.  We  have  now  before  us  two  Articles  of  the 
doctrinal  series.  Let  us  compare  them  together,  and  we  can  not  fail 
to  discover  their  agreement.  The  first  of  these  contains  the  foundation 
of  all  other  truth,  the  existence  of  God,  that  is,  of  a  being  possessed 
of  unlimited  attributes,  both  natural  and  moral.  In  a  being  possessed 
of  such  attributes,  we  discover  an  adequate  cause  for  the  origin  of  a 
dependent  universe,  and  for  its  preservation  and  management.  That 
such  an  all-sufficient  being  would  have  a  creation,  might  be  argued 
a  priori,  i.  e.  from  the  very  nature  of  things.  Is  it  not  natural  to  con- 
clude that  he  would  employ  his  wisdom  in  some  wise  contrivance, 
and  his  power  in  cariying  it  into  execution  ?  Can  we  conceive  how 
a  being  possessed  of  such  infinite  capabilities,  as  the  scriptures  attrib- 
ute to  Jehovah,  should  be  perfectly  blessed  without  exerting  them  ? 
Must  it  not  be  as  essential  to  his  blessedness  to  act  wisely  and  benev- 
olently,  as  it  is  to  be  so  ?  This  does  not  imply  that  the  Creator  is 
dependent  on  his  creatures  for  his  happiness,  although  it  is  promoted 
by  their  existence  ;  since  their  existence,  with  all  its  consequences, 
depended  entirely  on  the  good  pleasure  of  his  will.  Nor  does  this 
suppose  his  happiness  to  be  greater  after  the  world  was  made  than 
before  ;  since  he  that  inhabits  eternity  is  as  fully  capable  of  enjoying 
the  future  as  the  present. 

But  if  the  certainty  of  the  fiature  existence  of  the  world  could  not 
have  been  inferred  from  the  perfections  of  God,  its  actual  existence 
must  irresistibly  carry  us  back  to  him  as  its  first  cause.  The  agreement 
therefore  between  the  two  Articles  before  us  is  very  manifest.  That 
Being  who  has  been  from  everlasting  must  be  the  Creator  of  the  world  ; 
and  if  there  is  no  other  such  in  existence,  besides  Jehovah,  then  the 
work  of  creation  must  be  attributed  to  him. 


CREATION  AND   PROVIDENCE.  4.9 

Some  may  think  that  the  ultimate  end  of  creation  and  providence, 
namely,  God's  own  glory,  which  is  attributed  to  him  in  this  Article,  is 
not  in  harmony  with  that  pure  benevolence  which,  in  the  first  Article, 
was  considered  as  essential  to  his  moral  perfection.  How  can  God 
make  his  own  glory  his  ultimate  end  without  being  selfish  ?  And  is 
it  any  more  consistent  with  moral  perfection,  for  a  great  and  powerful 
being  to  be  selfish,  than  it  is  for  one  that  is  little  and  powerless  ?  Can 
selfishness  in  the  Creator  be  holiness,  while  in  his  creatures  it  is  the 
sum  total  of  a  sinful  character  1  I  answer.  By  no  means.  It  is  in  its 
own  nature  wrong  ;  and  far  be  it  from  me  to  impute  so  vile  an  affection 
to  the  Holy  One.  But  Avhat  is  selfishness  ?  It  is  not  necessary  to 
suppose,  that  all  the  love  which  one  exercises  towards  himself  falls 
under  this  description.  The  law  of  God  does  in  effect  require  a  man 
to  make  his  own  person  one  object  of  his  regard,  when  it  tells  him  to 
love  his  neighbor  as  himself.  The  love  which  he  exercises  towards 
himself  is  no  more  selfish,  than  that  which  he  exercises  towards  his 
neighbor,  in  case  he  does  not  put  himself  above  his  neighbor.  Nor 
would  even  this,  in  every  instance,  prove  a  man  perverse  :  for  if  he 
should  manifestly  be  superior  to  his  neighbor  in  talent  or  moral  excel- 
lence, he  would  be  an  object  worthy  of  more  regard.  This  idea  will 
be  better  apprehended  by  looking  at  the  great  disproportion  which 
exists  between  men  and  beasts.  Benevolence  requires  that  we  put 
some  value  on  the  enjoyment  of  a  beast ;  but  surely  not  as  much  as  on 
our  own.  "  How  much,"  said  our  divine  Teacher,  "  is  a  man  "  (an 
intelligent  creature)  "  better  "  (i.  e.  more  valuable)  "  than  a  sheep  :  " 
and  again,  "Ye  are  of  more  value  than  many  sparrows."  Were  a 
man  to  sacrifice  thousands  of  sheep,  and  all  the  sparrows  in  the  world, 
to  preserve  his  own  life  ;  more  especially,  were  it  done  to  promote  the 
interests  of  his  never  dying  soul,  there  would  be  nothing  in  it  repugnant 
to  pure,  disinterested  love  ;  for  it  would  not  prove  that  he  possessed 
any  undue  regard  to  himself. 

What  has  just  been  said  will  prepare  the  way  for  us  to  understand 
how  God  can  make  his  own  glory  the  chief  end  of  all  his  works, 
without  subjecting  himself  to  the  imputation  of  selfishness.  When  he 
determined  to  originate  a  dependent  universe,  he  was  the  only  being 
in  existence  to  be  gratified  by  it ;  and  when  the  number  of  created 
intelligences  shall  have  extended  to  its  utmost  limit,  and  their  capacity 
for  enjoyment  shall  have  become  ever  so  much  enlarged,  they  will  still, 
if  taken  as  an  aggregate,  in  comparison  with  their  infinite  Creator,  be 
as  a  drop  of  the  bucket  and  the  small  dust  of  the  balance.  The  eternal 
God  does  not  overrate  his  own  worth,  nor  value  his  glory  too  high. 
To  make  himself  any  thing  less  than  his  ultimate  end,  would  be  wrong  ; 
it  would  be  to  relinquish  his  place  as  the  sun  and  centre  of  the  moral 
system.  It  would  be  a  less  evil,  were  the  good  of  the  whole  creation 
to  be  given  up,  than  for  God  to  dishonor  himself,  or  mar  his  own 
blessedness.  No  creature  ought  to  wish  him  to  make  such  a  sacrifice 
in  his  favor,  or  in  favor  of  the  whole  created  system.  But  in  reality 
the  created  system  could  receive  no  benefit  from  such  a  sacrifice.  Let 
the  character  of  God  sink,  and  creation  sinks  with  it.  His  perfect 
character  unfolded,  and  preserved  unsullied,  is  essential  not  only  to  his 
own  blessedness,  but  to  the  well-being  of  his  extensive  and  enduring 
kingdom. 


50  CREATION   AND   PROVIDENCE. 

While  the  Supreme  Being  makes  an  ultimate  end  of  his  own  glory 
in  all  he  does,  this  never  prevents  him  from  doing  that  which  is  best 
for  the  interests  of  the  dependent  universe  ;  for  how  can  a  being  of 
such  unbounded  goodness  glorify  himself,  except  in  doing  good  ?  "Thou 
art  good,  and  doest  good."  Ps.  cxix.  68.  Will  he  be  glorified  by  giving 
existence  to  a  bad  creation,  or  to  a  good  one  ?  We  know  that  crea- 
tures of  a  bad  character  have  a  place  among  his  works  ;  but  is  it 
therefore  a  bad  creation  ?  When  it  first  came  from  the  hand  of  its 
Creator,  it  is  said,  "  God  saw  every  thing  that  he  had  made,  and  behold 
it  was  very  good."  And  is  it  not  still  true,  that  every  thing  which 
God  made,  and  every  thing  which  he  has  done,  up  to  the  present  hour, 
is  very  good.  If  the  creation,  as  it  came  from  the  divine  hand,  was 
perfect,  there  is  every  reason  to  believe  that  an  equal  degree  of 
perfection  will  eventually  be  seen  in  his  providence.  Can  an  infinitely 
wise  God  glorify  himself  by  a  system  of  events  which  is  destitute  of 
wisdom  ?  Scripture  and  reason  say,  it  can  not  be.  Let  a  being 
possessed  of  such  attributes,  as  the  scriptures  ascribe  to  Jehovah, 
always  glorify  himself,  and  the  best  interests  of  the  created  system 
are  made  sure. 

REMARKS. 

1.  What  a  privilege  is  it  to  belong  to  the  intellectual  part  of  creation. 
Intelligent  creatures  are  fitted  for  beholding  those  manifestations  of  the 
Creator's  glory  which  are  made  by  his  works.  They  are  the  only 
creatures  that  can  be  made  acquainted  with  the  fact,  that  they  have  a 
Creator,  to  whom  they  are  indebted  for  their  existence.  Their  happi- 
ness, in  distinction  from  that  of  his  other  creatures,  can  be  promoted 
by  the  enjoyment  of  Himself,  as  well  as  of  his  gifi;s.  Creatures  who 
are  susceptible  of  knowing  and  enjoying  God,  are  immortal.  And 
what  a  privilege  must  this  be,  provided  we  do  not,  like  profane  Esau, 
sell  our  birthright  for  a  mess  of  pottage,  and  render  our  immortality  a 
curse  and  not  a  blessing. 

2.  How  dreadful  to  be  a  man,  a  rational  creature,  and  yet  an  atheist ! 
To  be  made  on  purpose  to  behold  the  Creator's  glory  manifested  in  his 
works,  and  yet  not  discover  this  glory ;'  to  be  furnished  with  a  tongue 
to  speak  of  his  glory  and  talk  of  his  power,  and  yet  employ  that  tongue 
in  denying  his  very  existence !  How  is  it  possible  that  a  creature, 
endowed  with  mental  faculties  and  all  the  external  senses,  should 
deliberately  declare  (what  I  have  heard  such  an  one  declare)  that  he 
can  see  nothing  to  satisfy  him  of  the  existence  of  a  Supreme  Being  ! 
Most  men,  however,  will  acknowledge  that  speculative  atheism  is  folly. 
And,  I  would  ask,  is  -practical  atheism  any  more  reasonable  ?  The 
practical  atheist  professes  to  know  God,  but  in  works  he  denies  him. 
After  acknowledging  there  is  a  God,  he  lives  as  if  there  were  none. 
God  is  not  in  all  his  thoughts.  He  lays  his  plans  without  taking  His 
glory  into  the  account,  or  asking  the  guidance  of  His  wisdom.  He 
neither  gives  thanks  for  the  bounties  of  his  providence,  nor  humbles 
himself  under  his  corrections.  To  the  characters  now  in  question  let 
me  say.  Your  behef  and  practice,  if  you  would  be  consistent,  must 
agree.     Do  not,  however,  adopt  the  beUef  of  the  atheist,  in  order  to 


MORAL  GOVERKMENT.  51 

produce  that  agreement.  No,  rather  retain  your  present  beUef,  and 
adopt  the  practice  of  the  godly  man,  and  then  you  will  be  correct  and 
consistent,  both  in  your  faith  and  practice. 

3.  Are  creation  and  providence  the  works  of  God  ;  then  it  should 
be  the  object  of  philosophy  and  history  to  make  us  acquainted  with 
him  in  these  operations  of  his  hand.  The  works  of  the  Lord  (both  of 
creation  and  providence)  are  great,  and  sought  out  of  all  them  who  have 
pleasure  therein.  Philosophy,  by  developing  the  laws  of  nature,  dis- 
covers to  us  the  wisdom,  power,  and  benevolence  of  Him  who  made 
the  world.  The  philosophical  researches  of  David  led  him  up  to  God 
the  fountain  of  all  wisdom.  For  a  specimen  of  this,  read  the  104th 
Psalm.  Is  it  reasonable  that  the  master  or  the  scholar  should  forget 
God?  that  while  they  seem  enamored  with  the  work,  they  should 
give  no  honor  to  the  Workman  ?  If  the  human  mind  had  not  been 
alienated  from  God,  philosophical  treatises  and  instructions  would  have 
been  very  different  from  what  they  now  are.  Nor  would  the  historian 
have  led  us  through  such  a  series  of  divine  providences,  without 
making  some  explicit  mention  of  the  systematic  agency  of  Him  who 
worketh  all  things  after  the  counsel  of  his  own  will.  But  if  authors 
studiously  conceal  that  Almighty  Agent,  who  gave  existence  and  laws 
to  the  natural  world,  and  who  directs  and  controls  all  events,  this  gives 
to  their  readers  no  right  to  be  infidels. 


ARTICLE    III. 

God  has  established  a  Moral  Government  over  his  intelli- 
gent CREATURES,  AND,  TO  REGULATE  THEIR  CONDUCT,  HAS  GIVEN 
THEM  A  PERFECT   LAW. 

The  work  of  providence,  which  forms  in  part  the  subject  of  the 
preceding  Article,  was  described  as  including  moral  government.  This 
department  of  divine  providence  is,  of  all  others,  the  most  interesting, 
and  is  that  which  we  are  more  specially  concerned  to  understand. 
God's  government  over  moral  agents  will  furnish  the  principal  matter 
not  only  for  this,  but  for  all  the  subsequent  Articles  of  our  system. 
Had  moral  agents  been  left  out  of  his  plan,  the  created  universe  would 
not,  in  any  proper  sense,  have  displayed  his  glory.  He  did  not  need, 
as  we  have  seen,  to  create  the  world  for  the  sake  of  displaying  his 
glory  to  himself;  for  he  knew  what  was  in  himself;  so  that  the 
work  of  creation  could  do  nothing  to  increase  his  knowledge  of  his 
own  divine  fullness.  But  without  the  existence  of  rational  creatures^ 
there  would  have  been  no  eye  formed  to  behold  the  manifested  glory 
of  the  invisible  God.  No  other  creatures  can  even  know  that  they 
have  a  Creator.      They  alone  are  capable  of  tracing  effects  to  their 


52  MORAL  GOVERNMENT. 

causes,  so  as  to  arrive  at  the  First  Cause.  Their  capacities  are  limited, 
and  yet  they  can  form  a  conception  of  objects  which  have  no  limita- 
tion. They  can  be  made  acquainted  with  the  infinite  greatness  and 
excellence  of  Him,  who  is  from  and  to  everlasting.  They,  and  they 
alone,  are  capable  of  delighting  themselves  in  their  Creator,  and  deriving 
their  happiness  immediately  from  him,  that  is,  from  a  contemplation  of 
his  ineffable  glory. 

Intelligent  creatures  have  capacities  not  only  for  enjoying,  but  also 
for  honoring  their  Creator,  in  quite  a  different  manner  from  the  rest 
of  his  works.  This  superiority  of  intelligent,  and  especially  of  holy 
creatures,  over  such  as  are  unintelligent  or  sinful,  is  implied  in  these 
woi'ds  of  David ;  "  All  thy  works  shall  praise  thee,  O  Lord,  and  thy 
saints  shall  hless  thee."  Ps.  cxlv.  10.  The  saints,  the  holy  ones,  (by 
which  we  are  here  undoubtedly  to  understand  all  created  intelligences 
that  now  possess,  or  that  ever  shall  possess  a  holy  character,)  will  ac- 
tively praise  or  glorify  God,  so  as  the  sun,  moon,  and  stars,  and  other 
unintelligent  parts  of  creation  can  not,  and  so  as  sinful  intelligences  will 
not  do  it.  All  those  creatures  that  are  raised  into  the  scale  of  intelli- 
gence, are  susceptible  of  holiness,  even  that  holiness  which  is  the 
highest  glory  of  their  Creator.  They  are  capable  of  seeking  the  same 
ultimate  end — the  good  of  the  great  universe,  comprehending  God  and 
all  his  intelligent  family.  Finite  beings  can  love  an  infinite  object, 
though  not  with  infinite  strength. 

It  must  be  obvious  to  all,  that  creatures  furnished  with  rational  fac- 
ulties are  capable  of  a  government  entirely  different  from  that  which 
regulates  the  motions  of  mere  matter,  whether  inert  or  animated.  While 
inert  matter  is  moved  and  kept  in  order  by  the  law  of  gravitation, and 
animals  by  an  unintelligent  instinct,  men  and  angels  can  be  influencect 
by  motives  addressed  to  their  understanding.  Such  creatures  as  these 
are  called  moral  agents.  They  can  be  influenced  by  a  moral  law,  a  law 
which  points  out  the  difference  between  right  and  wrong ;  urging  to 
the  one  and  dissuading  from  the  other,  by  proper  rewards  and  penalties. 
Under  such  a  law  all  created  intelligences  must  be  placed  ;  else  the 
Creator  could  not  be  glorified  by  giving  them  existence.  Since  they 
hold  such  a  high  rank  in  his  works,  that  it  may  in  truth  be  said  of  all 
the  rest,  that  they  were  made  in  subserviency  to  them,  what  can  be 
regarded  as  a  matter  of  equal  importance  with  the  government  by 
which  they  shall  be  ruled.  To  have  given  them  intelligence,  and  yet 
left  them  without  the  restraints  of  a  righteous  law,  Avould  have  been  to 
create  a  moral  chaos,  out  of  which  light  and  order  never  could  have 
arisen.  And  would  not  an  eternal  void  have  been  preferable  to  such  a 
creation? 

The  law  which  the  Supreme  Ruler  has  given  to  the  subjects  of  his 
moral  government  is,  like  himself,  absolutely  perfect.  In  this  part  of 
his  empire  he  has  revealed  it  in  the  most  explicit  manner^  and  reduced 
it  to  writing,  so  that  it  may  be  "known  and  read  of  all  men."  The 
law  of  God,  and  indeed  all  law,  properly  consists  of  three  parts,  viz. 
injunctions,  rewards,  and  penalties, 

1.  A  law  always  supposes  injunctions  or  precepts.  The  laws  of 
God  all  enjoin  some  duty,  something  which  we  are  under  obligation  to 
do.     These  injunctions  are  delivered  either  in  the  form  of  requireraents 


BIORAt  GOVERNMENT.  53 

to  do  those  things  which  are  right,  or  of  prohibitions,  to  refrain  from  doing 
those  things  which  are  wrong.  In  the  decalogue  we  have  a  specimen 
of  both  the  forms.  In  the  fourth  and  fifth  commandments  we  are  re- 
quired to  do  what  is  right,  while  in  the  others  we  are  forbidden  to  do 
what  is  wrong.  But  the  prohibitory  commands  always  imply  require- 
ments, and  the  others  do  in  effect  contain  prohibitions.  The  command 
which  forbids  us  to  take  God's  name  in  vain,  requires  us  to  reverence 
his  name ;  and  the  command  which  requires  us  to  keep  holy  his  day, 
forbids  to  profane  it.  The  word  of  God  is  all  of  it  useful  to  make  us 
acquainted  with  our  duty.  Both  Testaments  are  full  of  injunctions, 
which  are,  in  a  sense,  epitomized  in  the  ten  commandments ;  and  these 
again  are  so  abridged  as  to  be  comprised  in  tioo ;  one  of  which  contains 
the  substance  of  the  first,  and  the  other  of  the  second  table  of  the  law. 
"  Thou  shall  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  mind,  and  with  all  thy  strength."  This  is  the  first  of  these  two 
brief  commands.  The  second  is  like,  namely  this,  "  Thou  shalt  love 
thy  neighbor  as  thyself."  Mark  xii.  30,  31.  On  this  comprehensive 
summary  of  the  divine  law,  given  us  by  an  infallible  teacher,  I  would 
make  a  few  remarks. 

(1.)  There  is  nothing  in  it  which  is  local,  nothing  that  restricts  it  to 
any  particular  individual,  or  nation,  or  world.  These  two  commands 
form  the  substance  of  God's  universal  law,  which  is  obligatory  on  every 
intelligent  creature  he  has  made. 

(2.)  This  summary  of  God's  universal  law,  shows  us  that  there  can 
be  no  obedience,  without  its  reaching  to  the  heart.  Love  has  its  seat 
nowhere  except  in  the  heart ;  and  yet  love  is  what  the  law  always 
requires.  All  the  duty  we  owe  to  God,  is  here  comprised  in  loving 
God  ;  and  all  the  duty  we  owe  to  our  neighbor,  in  loving  our  neighbor. 
"  Love  is  the  fulfilling  of  the  law  :"  and  in  the  absence  of  this  the  law 
is  not  in  the  least  degree  obeyed. 

(3.)  From  this  summary  of  the  moral  law,  it  appears  that  our  love 
is  required  to  be  so  expanded  as  to  take  in  the  whole  universe  of  intel- 
ligent beings  ;  for  God  and  our  neighbor  comprehend  the  whole.  In  the 
affecting  story  of  the  good  Samaritan,  Christ  teaches  us  to  consider 
every  one  of  our  fellow  men,  let  him  belong  to  whatever  nation  or  reli- 
gion he  may,  as  our  neighbor,  whom  we  are  bound  to  love  as  ourselves. 
Nor  are  our  neighbors,  according  to  the  sense  of  the  divine  law,  all 
confined  to  our  own  race  or  world.  The  inhabitants  of  heaven  extend 
their  love  to  the  earth  ;  therefore  it  is  that  there  is  joy  in  the  presence 
of  the  angels  of  God  over  a  sinner  of  the  human  race  who  repents.  If 
they  ought  to  consider  us  as  their  neighbors,  we  ought  to  regard  them 
as  ours. 

(4.)  In  examining  this  summary  of  the  divine  law,  we  perceive  that 
the  love,  by  which  it  is  fulfilled,  is  impartial  and  disinterested.  We 
are  required  to  extend  our  love  to  all,  and  to  proportion  it  according  to 
the  greatness  ,and  worthiness  of  the  object.  On  this  principle  it  is,  that 
supreme  love  is  claimed  for  the  Supreme  Being  :  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heai't."  The  law  allows  and  even  requires 
a  man  to  love  himself;  but  it  tells  him  to  love  his  neighbor  too,  and  to 
love  him  as  much  as  he  does  himself.  According  to  this  holy  rule,  I 
am  not  allowed  to  exercise  anv  selfish  afiection  towards  myself,  or  to 

7 


54  MORAL  UOVEK^JIEKT. 

overrate  my  own  interest  because  it  is  my  own.  The  law,  of  which 
these  two  commands  are  a  suiinnary,  assumes  the  principle,  that  all 
the  individuals  composing  the  intelligent  universe  are  bound  to  unite  in 
seeking  the  promotion  of  a  common  good.  Let  this  principle  be  fully 
adopted  by  eveiy  subject  of  moral  government,  and  discord  could  find 
no  place. 

(5.)  From  this  compendium  of  the  moral  law  it  appears,  that  God's 
claims  on  us  for  our  obedience  go  to  the  extent  of  our  abilities,  and  no 
further.  The  demand  is  made  of  every  intelligent  creature  to  do  his 
best,  to  do  all  that  of  which  he  is  any  way  capable.  Every  one  is  re- 
quired to  love  God  with  all  his  heart,  with  all  his  soul,  with  all  his  mind, 
and  with  all  his  strength.  Let  it  be  understood,  that  God's  claim  on 
his  creatures,  to  be  loved  by  them  to  the  extent  of  their  ability,  is  not 
gaged  at  all  by  their  moral  ability,  that  is,  their  disposition  to  love, 
but  by  their  natural  ability,  or  capacity  to  love.  According  to  the  lan- 
guage of  this  command,  no  creature  is  so  depraved  but  that  he  has  a 
heart,  soul,  mind,  and  strength ;  and  God  requires  the  whole  of  each 
of  them.  Let  him  come  up  to  tlie  extent  of  this  requirement,  and  sin- 
less perfection  will  be  the  immediate  consequence.  God  does  not 
expect  us  to  use  corporal  members  which  he  has  not  given  us,  or 
mental  faculties  with  m  hich  we  are  not  endowed  ;  but  the  use  of  all  we 
have,  he  demands  as  his  unalienable  right.  Creatures  are  all  finite, 
therefore  infinite  perfection  is  required  of  none  of  them ;  but  sinless 
perfection  is  required  of  every  one,  whether  he  be  an  inhabitant  of 
heaven,  earth,  or  hell. 

Thus  have  we  seen,  that  the  preceptive  part  of  the  law  is  all  summed 
up  in  one  word,  namely,  love ;  and  that  the  object  for  the  exercise  of 
this  love  is  the  whole  intelligent  universe,  which  is  here  all  compre- 
hended under  three  heads,  God,  my  neighbor,  and  myself.  But  it  is 
important  we  should  remember,  that  it  is  not  left  to  us  to  devise  our 
own  ways  to  express  this  love.  In  the  decalogue,  which  was  written 
with  the  finger  of  God,  and  in  all  the  scriptures  of  the  Old  and  New 
Testaments,  proper  ways  for  the  manifestation  of  this  love  are  pointed 
out.  These  holy  waitings  are  full  of  injunctions,  designed  to  direct  us 
in  what  ways  we  are  to  manifest  our  love  to  God,  our  fellow  men,  and 
ourselves.  But  as  the  pointing  out  of  these  ways  will  be  the  business 
of  the  third  Part  of  this  work,  we  shall  not  treat  of  particular  duties  at 
present,  but  pass  on  to  consider, 

2.  That  part  of  the  law  relating  to  rewards.  Every  law  virtually 
contains  a  promise  of  lavor  to  those  who  render  the  obedience  required. 
The  punishment  threatened  is  always  pointed  at  the  breakers  of  the 
law  ;  and  this  implies  the  promise  of  exemption  from  punishment  to 
those  who  keep  it.  That  the  law  of  God  contains  a  promise  of  favor 
to  those  who  obey  it,  we  can  learn  otherwise  than  by  mere  implication. 
"  For  Moses  describeth  the  righteousness  which  is  of  the  /aw,"  (in  dis- 
tinction from  that  which  is  by  faith,)  "  That  the  man  which  doth  those 
things  shall  live  by  them."  Rom.  x.  5.  Obedience  to  the  divine  law, 
so  long  as  it  remains  perfect,  insures  the  favor  of  the  Lawgiver.  This 
we  may  learn  from  the  tenor  of  the  law,  and  also  from  the  history  of 
God's  treatment  both  of  angels  and  men. 

3.  A  jjenaUy,  either  expressed  or  understood,  is  essential  to  every 


MORAL  GOVERNMENT.  OO 

law.  Divest  it  of  this  appendage,  and  it  ceases  to  be  a  law,  it  is  nothing 
more  than  advice.  A  penalty  supposes  the  existence  of  that  authority 
which  has  a  right  to  enforce  oljedience.  Such  authority  is  either 
natural  or  derived.  Parents  have  a  natural  right  to  rule  over  their 
children.  Legislative  assemblies  derive  their  authority  from  the  peo- 
ple who  choose  them  for  this  purpose.  That  which  belongs  to  God  is 
not  derived,  but  is,  in  the  highest  sense,  an  original  right.  His  au- 
thority  to  enact  laws  and  enforce  them  by  moral  sanctions,  is  supreme  ; 
while  all  authority  beside  his  must  be  considered  as  wholly  subordinate. 
No  one  can  attentively  read  the  scriptures  without  perceiving  that 
their  Divine  Author  claims  the  place  of  a  Lawgiver  to  his  creatures, 
and  not  of  a  mere  Adviser.  It  is  in  relation  to  his  right  of  threatening 
and  executing  punishment,  that  he  veiy  often  repeats  this  solenm  dec- 
laration, "  And  ye  shall  know  that  I  am  the  Lord."  "  The  Lord  is 
known,"  saith  the  psalmist,  "  by  the  judgment  which  he  executeth." 
"  The  curse  of  the  law,"  which  is  the  same  as  its  penalty,  has  a  con- 
spicuous place  in  all  the  divine  enactments.  Such  a  place  it  had  in 
the  interdict  of  the  tree  of  knowledge  of  good  and  evil.  That  was  a 
very  impressive  ordinance  in  the  church  of  Israel,  which  required  all 
the  people  to  say  Amen,  when  the  curses  of  the  law  were  read  in  their 
hearing.     Deut.  xxvii. 

Two  inquiries  in  relation  to  the  penalty  annexed  to  the  divine  law, 
demand  particular  attention.  What  is  the  evil  threatened  ?  By  what 
degree  of  disobedience  is  it  incurred  ? 

First.  What  is  the  evil  threatened  ?  The  law  threatens  death.  "  In 
the  day  thou  eatest  thereof  thou  shalt  surely  die."  "  The  soul  that  sinneth 
it  shall  die."  Gen.  ii.  17.  Ezek.  viii.  4.  The  death  threatened  does 
not  mean  annihilation ;  nor  is  it  that  death  which  is  confined  to  the 
body,  the  pangs  of  which  are  momentary.  Something  inconceivably 
more  dreadful  than  either  of  these  is  undoubtedly  intended.*  The  dis- 
solution  of  the  body  is  but  a  shadow  of  the  death  which  is  denounced 
against  the  breakers  of  God's  law.  As  this  is  posterior  to  that,  being 
suffered  after  the  decease  of  the  body,  it  is  properly  denominated  "  the 
second  death."  "  He  that  overcometh  shall  not  be  hurt  of  the  second 
death."  "On  such  the  second  death  hath  no  power."  Rev.  ii.  11 ; 
XX.  6.  The  second  death  must  have  been  referred  to  by  Christ,  when 
he  spoke  of  God's  destroying  both  soul  and  body  in  hell.  Matt.  xx.  28. 
This  death  is  the  destruction  of  all  the  happiness  which  a  rational  and 
immortal  creature  is  capable  of  enjoying,  and  the  enduring  of  all  the 
positive  misery  of  which  his  nature  is  susceptible.  It  is  "  the  wrath 
of  God  revealed  from  heaven  against  all  ungodliness  and  unrighteous- 
ness ;"  "  the  wrath  of  God  which  is  poured  out  without  mixture  into 
the  cup  of  his  indignation."  Rom.  i.  18.  Rev.  xiv.  10.  It  is  now, 
and  ever  will  be,  "  the  wrath  to  come  ;"  because  the  treasure  of  wrath, 
which  the  wicked  treasure  up  unto  themselves,  will  never  be  exhausted. 
Rom.  ii.  5.  That  the  wrath  to  come  is  the  curse  of  the  law,  is  made 
evident  by  this  circumstance ;  believers  in  Christ,  by  virtue  of  their 
union  with  him,  are  delivered  from  the  wrath  to  come,  as  we  are  taught, 
1.  Thess.  i.  10 ;  and  yet  this  deliverance  is  nothing  more  than  a  re- 
demption from  the  curse  of  the  laiv ;  as  we  learn  from  Gal.  iii.  13.  The 
wrath  to  come,  or  future  and  eternal  miseiy,  is  indeed  the  sum  of  the 


56  MORAL  GOVERNMENT. 

evil  which  is  threatened  to  the  transgressors  of  the  law.  Concerning 
such  as  are  not  redeemed  from  its  curse,  it  is  plainly  declared,  "  these 
shall  go  away  into  everlasting  punishment." 

Secondly.  How  great  must  be  the  degree  of  disobedience,  to  incur 
the  penalty  which  is  threatened  ?  There  is  but  one  sort  of  penalty  to 
the  law,  and  this  is  connected  with  every  transgression.  To  Adam  it 
was  said,  "  In  the  day  thou  eatest  thereof,  (i.  e.  of  the  forbidden  fruit,) 
thou  shalt  surely  die."  Accordingly,  the  first  act  of  rebellion  incurred 
the  penalty.  There  is  a  passage  in  the  third  chapter  of  the  epistle  to 
the  Galatians,  which  is  expressly  designed  to  apply  to  this  subject,  and 
is  so  explicit  as  to  admit  of  no  controversy.  The  apostle  ie  seeking  to 
convince  all  such  as  are  depending  on  the  works  of  the  law  for  accept- 
ance with  God,  that  they  are  still  under  the  curse ;  and  his  argument  is 
this  :  "  For  it  is  written,  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them."  He  took 
it  for  granted  that  there  was  no  impenitent  sinner  who  would  dare  to 
say  he  had  not  sinned  in  a  single  instance  ;  and  if  this  were  all  the  con- 
cession he  could  obtain,  he  deemed  it  sufficient  to  convince  him  that  he 
was  under  the  curse  of  the  law.  The  law  of  God,  consisting  of  many 
commandments,  is  like  a  chain  composed  of  many  Unks.  Were  this 
chain  the  thing  which  preserved  you  from  falling,  your  dependence 
would^^ail,  on  the  breaking  of  a  single  link.  So  the  transgression  of 
a  single  command  subjects  the  transgressor  to  the  penalty  of  the  law. 
The  commandment  which  was  ordained  to  life,  (that  is,  in  case  of  perfect 
obedience,)  is  now  found  to  he  unto  death.     Rom.  vii.  10. 

There  is  a  beautiful  harmony  between  these  three  divisions  of  the 
law,  which  a  few  moments  attentioia  will  enable  us  to  discover.  The 
injunctions,  which  form  the  preceptive  part  of  the  law,  are  certainly  in 
harmony  with  themselves  ;  since  they  all  have  one  common  root,  viz. 
Love.  There  is  a  perfect  agreement  between  the  command  which 
requires  me  to  love  God  supremely,  and  the  one  which  requires  me  to 
love  rny  neighbor  as  myself.  The  first  of  these  Jesus  Christ  called  the 
great  commandment ;  but  the  second,  he  said,  was  like  unto  it.  It  is 
one  and  the  same  kind  of  affection  which  the  law  requires  me  to  exer- 
cise towards  God,  my  neighbor,  and  myself. 

The  precepts  of  the  law  require  no  more  of  us  than  is  necessary  to 
render  us  perfectly  amiable,  useful,  and  happy.  All  that  holiness  of 
character  which  they  require  is  needed  to  render  us  amiable,  not  only 
in  the  sight  of  our  Creator,  but  in  the  view  of  each  other,  and  even  of 
ourselves.  Let  the  law  of  God  be  entirely  regarded,  and  it  would 
produce  complete  harmony  through  the  intelligent  universe.  The  bar- 
mony  would  be  complete  between  the  Creator  and  his  creatures,  and 
between  the  creatures  themselves ;  and  peace  would  reign  in  every 
breast,  since  there  would  be  no  cause  for  the  reproaches  of  conscience. 
The  law  of  God,  which  requires  perfection  of  every  moral  agent,  is 
calculated  to  bind  the  moral  system  together,  in  one  great,  holy,  and 
blessed  society.  The  goodness  of  God  is  clearly  displayed  in  requiring 
of  his  creatures  all  this  perfection  of  character.  These  commandments 
and  statutes  are  for  our  good.  Deut.  x.  13.  Had  God  demanded  any 
thing  less  of  us,  than  an  entire  obedience  to  his  holy  law,  he  would 
have  given  us  permission  to  be,  in  some  degree,  at  least,  unlovely, 
mischievous,  and  wretched. 


MORAL  GOVERNMENT.  57 

■  There  is  a  harmony  between  the  preceptive  part  of  the  law  and  the 
promises  which  it  contains.  The  promise  of  favor  is  connected  not 
with  disobedience  to  the  precepts,  but  with  obedience  alone.  Obedi- 
ence to  the  law  is  in  itself  right  and  praiseworthy.  A  thing  so  lovely, 
and  so  entirely  calculated  to  honor  God,  and  fill  the  world  he  has  made 
with  happiness,  must  of  necessity  meet  with  his  entire  approbation. 
That  he,  who  perfectly  obeys  the  law  of  God,  and  consequently  does 
all  in  his  power  to  promote  general  good,  should  have  a  share  in  the 
good  which  he  seeks,  is  most  just  and  proper ;  and  this  constitutes  a 
sweet  harmony  between  the  precepts  and  promises  of  the  law.  The 
law  of  God,  however,  assumes  this  grotmd ;  that  the  sinless  obedience 
of  creatures,  though  altogether  amiable,  is  no  more  than  what  is  due  to 
their  Creator  ;  so  that  any  thing  less  than  such  obedience  would  fall 
below  their  obligation.  As  creatures,  we  enter  on  life  entirely  indebted 
for  our  existence,  and  are  always  bound  to  "  glorify  God  in  our  body 
and  in  our  spirit,  which  are  God's."  There  is  no  place  for  Works  of 
supererrogation,  of  which  the  papists  talk.  Even  innocent  creatures, 
who  have  done  all  those  things  which  are  commanded  them,  must  ac- 
knowledge, in  this  view  of  the  subject,  that  they  are  unprofitable  serv- 
ants, who  have  done  only  that  which  was  their  duty  to  do.  Instead 
of  an  accumulated  debt  against  their  Maker,  they  have  never  gone 
beyond  paying  him  their  dues,  or  (as  we  more  usually  express  it)  their 
duties. 

The  haraiony  is  no  less  apparent  between  the  precept  and  the  penalty. 
While  it  is  obedience  which  obtains  the  promised  reward,  there  is  no- 
thing but  disobedience  which  exposes  us  to  the  penalty.  The  law 
requires  that  the  glory  of  God,  or  (what  amounts  to  the  same)  the 
general  good  should  be  sought  above  that  which  is  private.  Now  it  is 
in  strict  accordance  with  such  a  requisition,  that  the  individual  is 
menaced  with  the  loss  of  his  own  happiness,  who  shall  dare  to  seek 
this  inferior  good  at  the  expense  of  that  which  infinitely  surpasses  it 
in  value.  If  the  preceptive  part  of  the  law  were  to  allow  every  subject 
of  divine  government  to  make  his  own  happiness  the  ultimate  end  of 
his  actions,  the  penal  part,  to  be  in  harmony  with  it,  must  contain  no 
m<jre  punishment  than  would  be  for  the  good  of  the  individual  who  is 
punished  ;  of  course,  the  punishment  threatened  could  not  be  endless. 
Had  not  the  precept  of  the  law  required  us  to  place  a  higher  value  on 
the  interests  of  the  universe  than  on  the  happiness  of  an  individual,  it 
would  not  have  harmonized  with  a  penalty  which  threatens  the  trans- 
gressor with  the  loss  of  all  good  forever.  But  since  it  does  require 
this,  it  is  in  perfect  harmony  with  such  a  precept,  that  the  penalty 
should  be  such  as  to  forewarn  every  subject  of  moral  government,  that 
the  least  transgression  of  the  law  will  expose  him  to  be  forever  deprived 
of  the  blessedness  which  is  connected  with  obedience.  With  great 
propriety  are  the  involuntary  sufferings  of  the  transgressor  made  use  of, 
to  give  stabiUty  to  that  holy  kingdom,  the  interests  of  which  he  was 
capable  of  promoting  by  a  voluntary  obedience ;  but  which  he  sacri- 
ficed at  the  shrine  of  selfishness. 

To  some  it  may  appear  strange,  that  God  should  threaten  every 
transgressor  of  his  law  with  the  same  punishment.  It  is  evident  from 
the  scriptures,  that,  in  the  government  which  he  has  established  over 


58  MORAL  GOVERNMENT. 

his  intelligent  creatures,  he  designs  to  proportion  punishment  to  the 
degree  of  criminality.  See  Matt.  xi.  23,  24.  Luke  xii.  47, 48.  Though 
the  pimishment  threatened  to  every  transgressor  is  endless,  yet  the 
increase  of  light  and  the  repetition  of  transgression  expose  to  an  aug- 
mentation of  misery.  The  punishment  denounced  against  all  who 
shall  rebel  against  the  government  of  God,  may  be  the  same  in  dura- 
tion,  and  yet  differ  in  the  degree  of  misery  to  be  endured. 

The  endless  punishment,  with  which  God  has  threatened  the  breach 
of  his  law,  is  a  strong  expression  of  his  abhorrence  of  sin.  Does  it  not 
imply,  that  in  his  view  sin  is  an  infinite  evil  ?  Every  sin  is  not  com- 
mitted  with  equal  strength,  for  the  capabilities  of  creatures  are  different; 
and  none  is  committed  with  infinite  strength,  for  all  creatures  are  finite. 
But  if  there  were  not  something  of  such  a  vile  nature  attached  to  sin, 
as  to  render  it  proper  to  denominate  it  an  infinite  evil,  would  every 
degree  of  it  have  been  threatened  (as  it  is)  with  a  never-ending  pun- 
iehment  ?  All  sin  is  a  transgression  of  the  same  law — is  a  contempt 
of  the  same  infinite  authority — and  is  calculated  to  spread  disorder  and 
wretchedness  through  a  dominion  immense  in  its  extent,  and  eternal  in 
its  duration. 

Perhaps  some  will  say,  if  it  be  so,  that  sin  is  an  infinite  evil,  deserv- 
ing endless  punishment,  holiness  must  be  infinitely  meritorious,  and 
deserve  an  eternal  reward  ;  since  it  loves  the  same  great  object  which 
sin  hates,  and  has  a  tendency  to  difiuse  happiness  as  widely  as  sin 
would  diffuse  misery.  In  the  world  of  nature  it  would  seem  to  mani- 
fest (to  speak  figuratively)  no  great  condescension  in  an  atom  to  consent 
to  make  the  globe  its  centre  of  attraction  ;  but  what  unbounded  arro- 
gance would  be  manifested,  should  it  take  state  to  itself,  and  claim  to 
be  acknowledged  as  the  centre  of  the  material  system.  Would  the 
consent  of  such  an  atom  to  be  attracted  by  a  body  irhmensely  larger 
than  itself,  be  a  virtue  as  great,  as  would  be  its  arrogance  in  claiming 
to  be  the  centre  of  attraction  ?  Would  the  humility  displayed  in  its 
taking  the  atom's  place  (though  lovely)  be  as  wonderfully  great,  as 
would  be  its  pride,  should  it  wish  the  positions  and  motions  of  all  the 
planetary  world,  and  of  all  the  material  universe,  to  undergo  an  entire 
change  for  its  own  accommodation  ?  The  unbounded  natural  apd 
moral  perfections  of  Jehovah  render  him,  in  the  intellectual  system,  an 
infinitely  attractive  object.  When  intelligent  creatures,  moral  atoms, 
give  evidence  of  their  being  strongly  attracted  to  him  as  their  centre, 
it  shows  them  to  possess  that  character  which  is  excellent.  Yet  it 
would  be  very  arrogant  indeed,  were  they  to  imagine  this  to  be  some 
great  thing — almost  exceeding  the  bounds  of  obligation.  To  love  such 
a  worthy  object,  and  submit  to  such  a  Sovereign,  surely,  is  the  least 
they  can  think  of  doing  ;  while  to  hate  his  lovely  character,  and  rebel 
against  his  rightful  authority,  is  the  vilest  thing  imaginable.  The 
same  infinite  worthiness  which  increases  the  obligation  to  love  and 
obey,  increases  the  obligation  to  avoid  hating  and  disobeying.  It 
ought,  on  the  one  hand,  to  make  it  easy  to  love  and  obey,  and,  on  the 
other,  difficult  to  hate  and  disobey.*  To  love  and  obey  this  infinitely 
worthy  and  rightful  Sovereign,  deserves  nothing  more  than  his  'present 

*  "  Does  not  the  merit  of  obfidience  sink,  and  the  demerit  of  disobedience  rise,  accord- 
ing to  the  excellency  of  the  object  ?"  Foli.fu 


MORAL  GOVERNMENJE*.  59 

favor ;  while  hatred  and  disobedience  forfeit  his  favor  forever.  Holy 
creatures  can  claim  his  continued  smiles,  in  no  other  way  than  by  their 
continuing  to  possess  an  amiable  character.  Nor  ought  they  to  con- 
sider their  Creator  to  be  under  any  necessary  obligation  to  secure  to 
them  that  character  which  renders  them  the  proper  objects  of  his  love. 
One  holy  exercise  of  heart  does  not  lay  him  under  obUgation  to  cause 
another ;  but  one  sinful  exercise  deserves  that  dereliction  which  will 
render  certain  a  succession  of  sinful  exercises  that  will  never  cease, 
unless  interrupted  by  a  gracious  interposition. 

Let  nothing  which  has  been  said  concerning  the  comparative  merit 
and  demerit  of  holiness  and  sin,  lead  any  one  to  entertain  undervaluing 
thoughts  of  the  excellence  of  holiness.  It  is  the  perfect  opposite  of 
sin,  and  is  as  beautiful  as  sin  is  deformed,  though  not  as  meritorious  as 
sin  is  ill-deserving.  To  be  perfectly  holy,  is  the  best  an  intelligent 
creature  can  do ;  just  as  being  perfectly  sinful  is  the  worst  he  can  do. 
So  the  matter  is  contemplated  by  the  sanctions  of  the  divine  law. 
Holiness  has  the  promise  of  God's  favor,  which  is  the  greatest  possible 
good ;  and  sin  is  threatened  with  his  wrath,  which  is  the  greatest  of 
evils.  But  mere  simple  law,  when  not  qualified  by  some  covenant 
transaction,  can  never  ensure  eternal  favor  to  any  thing  short  of  an 
eternity  of  obedience  ;  while  one  act  of  disobedience  incurs  punishment 
without  end.  The  scriptures,  however,  would  lead  us  to  conclude, 
that  God  has  not  left  any  of  the  subjects  of  his  moral  government  to 
remain  in  that  state  of  eternal  uncertainty,  concerning  their  future  char- 
acter and  destiny,  which  would  be  the  consequence  of  the  mere  law 
system. 

A  covenant  of  works,  which  is  something  more  favorable  than  mere 
law,  places  innocent  creatures  for  a  season  in  a  state  of  trial ;  and 
promises  to  that  probationary  obedience,  which  shall  be  performed  by 
each  individual,  (as  in  the  case  of  angels)  or  by  some  constituted  repre- 
sentative, (as  in  the  case  of  Adam,  the  father  .of  the  human  race,)  a 
confirmation  in  obedience,  beyond  the  fear  of  future  apostacy ;  and 
with  this  confirmation  in  obedience  is  necessarily  connected  the  pro- 
mise of  eternal  blessedness.  But  while  creatures  are  under  a  consti- 
tution of  mere  law,  or  while  they  remain  in  a  state  of  trial  under  a 
covenant  of  works,  divine  favor  is  not  insured  to  them  a  moment  longer 
than  their  obedience  shall  continue  without  defect.  A  promise  to  those 
who  shall  return,  is  found  in  the  Bible  ;  but  it  is  no  appendage  to  the 
law  system,  nor  does  it  belong  to  the  covenant  of  works. 

The  difference  which  we  have  seen  to  exist  between  the  good  pro- 
mised, and  the  evil  threatened,  in  the  law,  creates  no  discord  in  the 
system  of  revealed  truth.  The  same  difference  exists  in  human 
governments.  No  longer  than  obedience  to  the  laws  is  continued, 
does  it  insure  favor  and  protection.  A  life  of  obedience,  though  it 
should  be  protracted  to  threescore  years  and  ten,  can  not  be  pleaded 
against  the  execution  of  the  penalty  on  the  man  who  has  incurred  it, 
though  the  commission  of  his  crime  did  not  occupy  so  much  as  a 
single  hour.  A  man  may  commit  murder  or  treason  in  a  very  short 
space  of  time.  His  refraining  from  these  crimes  is  no  more  than  his 
duty,  and  entitles  him  to  no  reward  beyond  the  period  of  his  innocence  ; 
but  his  commission  of  them  is  such  an  oui'rage  on  the  interests  of  society 


60  MORAL  GOVERNMENT. 

as  forfeits  his  protection  from  the  laws,  and  exposes  him  to  their  se- 
verest penalties.  So  it  is  under  the  government  of  the  Supreme  Ruler ; 
and  so  it  must  of  necessity  be,  if  Ufe  and  death  are  both  set  before  us. 
If  eternal  life  had  been  promised  to  one  act  of  obedience,  then  neither 
eternal  death,  nor  any  other  evil,  could  have  been  threatened  at  all.  At 
least,  the  fulfillment  of  such  a  promise  to  creatures,  who  commenced 
their  existence  in  a  state  of  innocence,  would  forever  preclude  the  pos- 
sibility of  their  apostacy  and  ruin.  The  very  idea  of  a  liability  to  fall, 
renders  it  impossible  that  eternal  blessedness  should  be  promised  to  one 
single  act  of  obedience. 

That  law,  the  outlines  of  which  I  have  given,  is  manifestly  perfect. 
It  could  undergo  no  alteration  without  being  injured.  Were  it,  for 
example,  to  be  so  altered,  that  selfish  affection,  under  certain  modifica- 
tions,  should  be  reckoned  for  obedience,  there  would  be  an  infinite 
difl^erence  between  the  altered  law  and  the  one  we  now  have ;  since 
one's  own  private  interest  is  an  object  infinitely  less  than  the  good  of 
the  universe.  Were  the  law  to  undergo  such  an  alteration  as  to  admit 
a  mere  external  conformity  to  divine  requirements  to  be  acceptable 
obedience,  it  would  amount  to  the  same ;  since  such  conformity  is 
nothing  but  selfishness.  Were  the  penalty  to  be  so  changed,  as  to 
substitute  a  limited  in  the  room  of  an  eternal  punishment,  the  altered 
law  would  be  infinitely  different  from  the  original.  The  influence  it 
would  exert,  to  make  us  stand  in  awe  and  not  sin,  would  be  greatly 
diminished.  But  we  may  rest  assured  that  the  law  of  God  is  never  to 
undergo  such  changes  as  these.  Not  a  jot  or  tittle  is  to  pass  from  it. 
Matt.  V.  17,  18. 

Types  and  positive  precepts,  which  enjoin  observances  not  in  them- 
selves obligatory,  may  be  altered  or  abrogated.  The  typical  ceremonies 
which  were  required  of  the  ancient  church,  are  sometimes  distinguish, 
ed  from  the  New  Testament  dispensation,  by  being  called  the  law. 
They  are  so  called,  "  H^b.  vii.  12.  "  For  the  priesthood  being  changed, 
there  is  made  of  necessity  a  change  o?  the  law."  This  particular  way 
of  serving  God  might  be  changed,  and  give  place  to  a  more  luminous 
dispensation  ;  but  the  obligation  to  perfect  holiness  can  never  be  in  the 
least  degree  altered.  When  the  apostle  told  believers  in  Christ  that  they 
were  not  under  the  law,  but  imder  grace,  he  must  not  be  understood  to 
say,  they  were  not  under  obligation  to  be  as  perfectly  holy  as  the  moral 
law  required  them  to  be.  Believers  are  not  now  under  the  law,  as  to 
its  condemning  power,  as  those  are  who  depend  on  the  works  of  the 
law  for  acceptance  ;  but  they  are  still  under  the  law  as  the  rule  of  holi- 
ness  in  heart  and  life.  It  is  the  immutable  standard  of  hoUness,  not 
only  for  those  creatures  that  have  kept  their  first  estate,  but  also  for 
those  that  have  apostatized.  Every  penitent  sinner,  who  has  laid  hold 
on  the  hope  set  before  him,  however  imperfect,  is  no  longer  under  the 
curse  of  the  law  ;  but  every  such  sinner  is  bound  by  the  precepts  both 
of  the  law  and  the  gospel. 

THE      ARTICLE      HARMONIZED. 

We  have  seen  that  the  law  of  God,  in  its  requirements  and  prohibi- 
tions,  its  promises  and  threatenihgs,  is  perfectly  pure  and  self-consistent. 


MOKAL  GOVERIN'MENT.  61 

Let  US  now  see  how  it  will  compare  with  the  truths  contained  in  the 
two  Articles  which  stand  before  it. 

Under  the  second  Article  it  was  shown,  that  God  gave  existence  to 
all  things,  and  governs  them  all  for  his  own  glory.  It  was  also  shown, 
that  ho  is  the  most  gloiificd  by  the  best  display  of  his  infinite  attributes  : 
also,  that  this  display  is  made  by  giving  existence  to  the  best  created 
system  which  could  be  produced  :  and  that  the  best  created  system  is 
that  which  contains  the  most  holiness  and  enjoyment.  How  entirely 
in  accordance  with  this  is  the  Article  which  has  now  been  considered. 
This  holy  law,  which  we  have  been  contemplating,  does  more  to  dis- 
play  the  glory  of  God  than  the  whole  material  universe.  The  glory 
of  God  eminently  consists  in  his  moral  perfection  ;  and  this  perfection 
is  clearly  exhibited  in  the  law.  He  says  to  his  creatures,  "  Be  ye 
holy,  for  I  the  Lord  your  God  am  holy."  By  all  the  descriptions  he 
has  given  us  of  that  holiness  he  enjoins  on  us,  we  learn  that  it  is  a  pure 
affection,  free  from  selfishness,  pride,  malice,  and  every  thing  else 
which  has  a  tendency  to  discord,  confusion,  and  misery.  Such,  then, 
is  the  holiness  of  the  Lord  our  God.  The  holiness  he  requires  of  us, 
is  perfectly  pure  ;  and  the  holiness  which  he  himself  possesses  is  as 
pure  as  that  which  he  requires.  And  in  addition  to  its  being  perfectly 
pure,  it  is  unbounded  in  its  fullness.  The  work  of  creation  displays  the 
goodness  of  God  ;  but  the  law  does  it  more  directly,  and  with  addi- 
tional clearness.  The  law  is  a  transcript  of  his  own  benevolent  heart. 
It  is  his  own  character  exhibited  in  the  form  of  a  rule,  designed  to 
shape  the  character  and  regulate  the  conduct  of  his  intelligent  offspring. 
In  scripture  language,  to  have  the  law  written  in  the  heart,  and  to  be 
renewed  after  the  image  of  God,  is  the  same  thing  :  therefore  the  law 
is  the  image  of  God.  An  infinite  fullness  of  such  holy  affection  as 
that  which  the  law  requires,  must  constitute  a  character  supremely 
excellent  and  lovely. 

It  must,  I  think,  be  clear  to  eveiy  reflecting  mind,  that  the  intellectual 
system  is  essential  to  the  perfection  of  the  creation,  and  that  a  moral 
law  is  essential  to  the  perfection  of  the  intellectual  system.  And  is  it 
not  equally  clear,  that  such  a  holy  law,  as  that  revealed  in  the  scrip- 
tures, is  the  only  one  which  is  calculated  to  make  intelligent  creatures 
virtuous,  amiable,  and  happy  ?  Any  system  of  rules,  less  perfect  than 
the  one  which  God  has  given  us,  would  have  failed  in  this  leading 
object  of  all  his  works,  viz.  the  manifestation  of  his  glory.  Such  a 
God,  as  the  scriptures  represent  Jehovah  to  be,  must  make  such  a  law, 
requiring  perfect  holiness,  if  he  make  any  ;  and  a  law  he  must  make, 
provided  such  creatures  as  moral  agents  have  a  place  among  his  works. 
He  could  not  manifest  benevolence  towards  his  rational  offspring,  with- 
out  giving  them  such  perfect  rules  to  regulate  their  conduct.  Nor 
would  his  benevolence  be  properly  manifested,  if  these  divine  rules,  so 
necessary  to  be  regarded  for  his  glory  and  our  felicity,  had  been  given 
in  the  fonn  of  advice.  Even  benevolence  required,  that  they  should 
be  given  with  all  the  weight  of  supreme  authority.  The  penalty 
annexed,  which  shows  this  authority,  is  no  indication  of  the  want  of 
benevolence,  but  is  in  reality  a  strong  proof  of  its  existence.  The 
curse  of  the  law,  no  less  than  its  holy  injunctions,  manifests  the  love 
of  God  to  his  intelligent  creatures.    Nor  is  the  exceeding  dreadfulness 

8 


62  MOBAL  UOVERJVMENT. 

of  the  evil,  coutciincd  in  the  penalty,  any  proof  that  his  love  to  them  is 
small ;  but  is  a  strong  proof  of  its  greatness.  The  law  of  God  is  the 
basis  of  a  government  as  extensive  as  the  universe,  and  lasting  as 
eternity.  But  the  law,  if  destitute  of  a  penalty,  or  of  one  Avhich  threat, 
ens  utter  destruction,  would  not  form  a  basis  solid  enough  to  support 
such  a  government. 

In  the  preceding  Article,  we  saw  God  seeking  his  own  glory  in  all 
that  he  did  ;  and  in  this,  we  see  that  he  requires  us  to  seek  his  gloiy 
in  all  which  we  do ;  for  in  truth,  an  entire  obedience  to  his  law  will 
not  allow  us  to  fall  short  of  this.  One  of  those  divine  commands, 
which  may  be  considered  as  comprehensive  of  all  the  rest,  is  found  in 
this  direction  :  "  Whether,  therefore,  ye  eat  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God."  1  Cor.  x.  31.  There  would  be  no 
harmony  between  God's  doing  all  things  for  his  own  glory,  and  his 
allowing  us  to  do  all  things  for  our  own  glory  :  for  this  would  create  war 
between  him  and  us.  Let  the  Creator  and  his  creatures  only  set  up 
two  different  supreme  objects,  and  there  can  be  no  communion  between 
them.  God  would  not  make  a  supreme  object  of  his  own  glory,  Avere 
it  not  fit  and  proper  that  he  should  do  it ;  and  if  it  is  proper  that  He 
should  do  it,  it  must  also  be  so  for  us. 

In  showing  the  harmony  of  this  Article  with  the  second,  I  have  been 
led  unavoidably  to  show,  in  part,  its  agreement  with  the  first  also. 
Under  the  first  Article  the  existence  and  character  of  the  one  living 
and  true  God  Avere  brought  into  view.  We  saw  him  to  be  independ- 
ent  in  his  existence,  unsearchable  in  his  greatness,  and  unspotted  in 
holiness.  To  whom,  I  now  ask — to  whom  does  it  belong  to  be  the 
moral  Governor  of  the  universe,  except  to  Him  who  is  the  only  living 
and  true  God  ?  A  being  of  such  unlimited  attributes  is  fully  qualified 
for  this  immense  task  ;  and  every  other  being,  or  collection  of  beings, 
is  infinitely  incompetent  for  it.  As  God  is  the  only  being  who  has 
attributes  to  qualify  him  to  reign  over  the  universe,  so  he  is  the  only 
one  whose  right  it  is  to  reign.  It  is  his  own  creation.  The  beings 
to  whom  he  gives  Unv  are  the  work  of  his  own  hands.  We  are  under 
obligation  to  love  him,  because  he  is  transcendently  glorious  in  him- 
self,  and  to  submit  to  him  as  our  supreme  Lord,  because  "  it  is  he  that 
hath  made  us,  and  not  we  ourselves."  It  is  in  favor  of  the  law  which 
the  scriptures  have  laid  before  us,  that  it  gives  to  Jehovah  his  proper 
place  in  the  moral  system.  Had  it  given  him  a  less  exalted  place,  or 
demanded  for  him  a  less  degree  of  love  and  obedience,  it  would  not  be 
a  good  and  holy  law ;  nor  would  it  be  worthy  of  our  regard. 

Between  this  and  the  first  Article  there  is  another  point  of  agree- 
ment, which  I  am  unwilling  to  pass  in  silence.  Is  not  that  law,  which 
requires  all  created  intelligences  to  be  cordially  united  to  their  Creator 
and  to  each  other,  in  perfect  accordance  with  the  union  between  the 
Father,  the  Word,  and  the  Holy  Ghost,  Avho  are  one  in  aflection,  as 
well  as  in  essence  ?  The  Word  Avas  Avith  God  before  he  was  made 
flesh ;  he  had  eternal  life  and  dwelt  Avith  the  Father  before  he  Avas 
manifested  unto  us.  He  had  glory  Avith  the  Father,  and  Avas  loved  of 
him  befoi'c  the  foundation  of  the  Avorld.  And  this  love  Avas  recipro- 
cated by  the  Son,  Avho  came  into  the  Avorld  to  glorify  his  Father,  and 
to  finish  the  Avork  which  he  gave  liim  to  do.      Nor  is  the  love  of  the 


MORAL  GOVERNMENT.  63 

Spirit  any  less  intense.  This  is  manifested  by  his  coming  to  glorify 
both  the  Father  and  the  Son.  Now  if  the  trinity  of  tlie  Godhead  be 
any  thing  more  than  three  official  names ;  if  there  be  something  in 
the  very  mode  of  divine  existence,  to  lay  a  foundation  for  a  three-fold 
distinction,  whether  any  such  work  as  man's  redemption  had  been 
performed  or  not,  then  we  can  discover  a  pleasing  harmony  between 
the  law  and  the  Lawgiver.  In  the  three  equal  persons  which  unite  in 
Jehovah,  the  supreme  Lawgiver,  there  is  a  perfect  exemplification  of 
the  law  which  he  has  given  to  the  moral  system.  These  Divine  Per- 
sons, as  they  are  exhibited  to  us  in  the  scripture  of  truth,  appear  to 
have  been  from  the  ages  of  eternity  counselling  together,  and  acting  in 
the  sweetest  concert,  having  no  such  thing  as  a  separate  interest ;  so 
that  if  they  did  not  centre  in  the  same  essence,  they  would  neverthe- 
less be  held  together  by  a  mutual  and  infinitely  strong  affection,  a  bond 
which  nothing  in  the  universe  can  dissolve. 

The  children  of  God  can  not  be  one  with  the  Father,  as  the  only 
begotten  Son  and  the  Spirit  are  one  with  him  ;  for  they  can  not  be  of 
the  same  essence  ;  nor  can  they  ever  possess  unlimited  attributes.  But 
the  same  kind  of  holy  affections  it  is  practicable  for  them  to  possess. 
This  is  what  is  required  in  the  law,  and  for  the  attainment  of  this  the 
Savior  intercedes  in  this  petition  in  their  behalf:  That  they  all  may  he 
one,  as  thou,  Father,  art  in  me  and  I  in  thee ;  that  they  also  may  be  one 
in  us.  John  xvii.  21.  A  conformity  to  the  law  of  love,  is  nothing 
short  of  a  transformation  into  the  image  of  the  triune  God. 

The  law,  w^hich  is  presented  to  us  in  the  Bible,  is  manifestly  the 
truth,  and  no  lie,  because  it  perfectly  accoi'ds  with  the  true  state  of 
things  in  the  moral  system.  The  tendency  of  any  law  of  an  opposite 
character,  would  be  to  derange  and  disorganize  the  whole.  Instead, 
therefore,  of  its  being  the  result  of  arbitrary  power,  that  this  law  has 
been  enacted,  it  is  an  expression  of  the  most  perfect  benevolence, 
guided  by  a  comprehensive  and  accurate  knowledge  of  all  the  beings 
who  compose  the  intellectual  universe,  and  of  all  the  relations  subsist- 
ing between  them. 


REMARKS. 

1.  This  Article  presents  an  interesting  subject  to  employ  the 
thoughts  and  excite  the  admiration  of  intellectual  beings.  It  presents 
to  our  view  a  moral  government,  a  government  sustained  by  law,  not 
restricted  to  one  family,  or  to  one  city,  or  country,  or  woi'Id :  but  ex- 
tending to  all  w^orlds,  and  embracing  all  the  intelligent  creatures  in  the 
universe.  All  these  belong  to  one  great  moral  empire,  under  the  rule 
of  an  omnipresent,  omniscient,  omnipotent,  and  righteous  Sovereign. 
For  the  whole  of  this  empire  there  is,  for  substance,  but  one  law,  a 
complete  subjection  to  which  would  produce  entire  and  universal  con- 
cord. It  is  the  existence  of  this  great  and  holy  government,  which 
sheds  a  glory  on  the  works  of  the  Creator ;  for  without  it  the  intellec- 
tual universe  had  been  nothing  better  than  a  moral  chaos.  This 
dominion,  that  ruleth  over  all,  imparts  energy  to  subordinate  govern- 
ments.     A  conviction  that  we  are  accountable  to  the  Supreme  Ruler, 


G4  MORAL    COVKRNMKJNT. 

exerts  a  great  ii.fliience  in  human  governments,  both  upon  the  ruler.s 
and  subjects. 

2.  They  who  arc  privileged  with  a  place  in  the  moral  system  are, 
of  conseqvience,  under  the  moral  government  of  the  Most  High.  Pri- 
vileges are  always  accompanied  with  corresponding  obligations.  A 
privilege  it  is,  and  one  of  no  small  magnitude,  to  be  taught  more 
than  the  beasts  of  the  earth,  and  to  be  made  wiser  than  the  fowls  of 
heaven.  Job  xxxv.  11.  But  we  ought  not  to  forget,  that  with  this 
elevation  in  the  scale  of  being  is  connected  accountability.  As  we 
can  not  divest  ourselves  of  our  rational  natures,  so  neither  can  we  get 
rid  of  our  accountableness  to  him  who  made  us.  The  sensualist  seems 
to  value  his  reason,  only  as  it  enables  him  to  gratify  his  appetites  to 
better  advantage  than  a  mere  animal.  A  man  may  brutalize  himself 
by  his  groveling  views  and  pursuits  ;  yet  He,  who  has  endowed  him 
with  the  faculties  of  an  intelligent  being,  will  hold  him  responsible  for 
their  proper  use.  He  still  requires  him  to  "  show  himself  a  man." 
Not  only  the  sensualist,  but  every  other  natural  man  is  impatient  under 
the  restraints  of  divine  government.  But  those  intelligent  creatures, 
whose  moral  powers  are  not  perverted  by  the  influence  of  sin,  esteem 
it  a  privilege  not  only  to  be  endowed  with  reason,  but  also  to  be  placed 
under  moral  government,  the  government  of  Him  whose  laws,  like 
himself,  are  holy,  just  and  good. 

3.  Since  all  the  children  of  Adam  are  accountable  to  God,  and 
subjects  of  his  moral  government,  tliey  must  enjoy  a  distinguished  pri- 
vilege  who  are  favored  with  a  published  code  of  his  laws.  Although 
the  gentiles,  without  a  revelation,  show  the  work  of  the  law  written  in 
their  hearts,  their  conscience  bearing  witness,  still  by  experience  it  is 
found  true,  that  through  the  influence  of  that  carnal  mind  that  is  not 
subject  to  the  law  of  God,  they  have  never  attained  to  any  distinct 
views  of  a  divine  government.  But  we,  who  arc  favored  with  a  reve- 
lation from  God,  are  left  to  no  uncertain  conjectures  on  the  subject  of 
moral  obligation.  We  have  clearly  revealed  to  us  the  name  and  char- 
acter of  the  Being  by  whose  authority  we  are  controlled.  His  laws, 
as  they  were  uttered  by  his  own  mouth,  or  inspired  by  his  own  Spirit, 
are  in  our  hands.  If  we  wish  to  be  good  and  obedient  subjects,  we 
are  furnished  with  the  best  means  for  rendering  us  so.  May  Heaven 
forbid  that  it  should  ever  be  said  of  any  of  us,  as  of  Ephraim,  "  I  have 
written  to  him  the  great  things  of  my  laAv,  but  they  were  counted  as  a 
.strange  thing !" 


APOSTAC'Y  AND  DEPUAVITV.  0") 


ARTICLE    IV. 


A  PART  OF  God's  intelligent  creatures,  including  the  whole 
RACE  OF  Adam,  have  transgressed  his  law,  and  fallen  into  a 
state  of  depravity  and  condemnation. 


Having  considered  the  moral  law^  and  the  obligation  resting  on  all 
created  intelligences  to  yield  perfect  and  unceasing  obedience  to  its 
injunctions,  I  proceed  next  to  take  notice  of  that  apostacy  by  which  it 
has  been  violated.  The  apostacy,  when  viewed  by  itself  and  in  all  its 
natural  fruits,  is  painful  and  repulsive  ;  yet,  as  an  article  in  the  system 
of  divine  truth,  it  is  one  that  must  not  be  concealed.  Conceal  this, 
and  most  of  the  other  parts  of  the  system  will  appear  altogether  without 
meaning.  In  reading  the  sacred  volume,  we  pass  but  two  chapters, 
before  we  find  man  a  fallen  creature  ;  and  to  the  character  and  exi- 
gencies  of  such  a  creature,  all  the  rest  of  the  volume  is  accommodated. 
The  creatures,  Avhom  we  know  to  have  become  apostates,  comprise 
a  part  of  the  angels  and  the  whole  race  of  man.  The  angels  were 
brought  into  existence  at  once,  not  being  propagated  by  parents,  like 
mankind  ;  so  that  each  individual  could  stand  or  fall  for  himself.  Hence 
it  w^as  that  a  spirit  of  rebellion  might  enter  their  ranks,  and  yet  not 
become  universal.  The  possibility  of  such  a  thing  has  been  fully 
proved  by  the  event ;  for  while  some  revolted,  others  retained  their 
original  rectitude.  We  read  of  "  holy  angels,"  and  also  of  "  evil 
angels."  Concerning  the  latter  class  it  is  said,  "  They  kept  not  their 
first  estate  ;"  by  which  wc  learn,  that  their  present  is  not  their  original 
character. 

The  human  race  came  into  being  in  such  a  manner  that  apostacy 
could  have  no  entrance  into  our  world,  without  becoming  universal. 
All  the  millions  who  were  ever  to  people  the  earth,  were  first  compre- 
hended in  one  common  parent,  and,  according  to  the  wise  constitution 
of  their  Creator,  their  character  was  to  be  determined  by  his  ;  if  he 
stood,  they  stood  ;  if  he  fell,  they  fell  with  him.  God  made  man  up- 
right, but  he  fell  from  his  state  of  uprightness,  and  became  a  vile  rebel 
against  the  throne  of  heaven.  To  this  first  rebellion,  as  its  source,  may 
be  traced  all  the  wickedness  which  has  deluged  the  earth.  "  By  one 
man's  disobedience  many  Avere  made  sinners."  Rom.  v.  19.  Among 
the  race  of  Adam  the  defection  is  universal ;  there  is  not  a  single  ex- 
ception. "  By  one  man  sin  entered  into  the  world,  and  death  by  sin  ; 
and  so  death  hath  passed  upon  all  men,  for  that  all  have  sinned."  Rom. 
V.  12.  Because  one  man  sinned,  all  are  siimers ;  and  because  all  are 
sinners,  therefore  all  die.  The  universal  reign  of  death  is  made  an 
evidence  of  the  universal  reign  of  sin.  That  the  reign  of  sin  extends 
to  the  farthest  boundaries  of  the  earth,  is  attested  not  by  the  word  of 
God  only,  but  also  by  every  other  authentic  history  of  mankind.  The 
word  of  God  asserts,  "  There  is  no  man  that  sinneth  not."  "  The  Lord 
looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there  were 


60  APOSTACY    AND    DEPRAVITY. 

any  that  did  understand,  and  seek  God."  And  what  is  declared  to  be 
the  result  of  this  survey  ?  "  They  are  all  gone  aside,  they  are  all  toge- 
ther  become  filthy ;  there  is  none  that  doeth  good,  no,  not  one."  1  Kin. 
viii.  46.  Ps.  xiv.  2,  3.  And  does  the  history  of  the  world  give  us  any 
different  picture  of  man  ?  I  appeal  to  those  who  are  versed  in  historical 
reading — Do  you  not  find  the  children  of  men,  in  every  part  and  age  of 
the  world,  appear  like  depraved  beings ;  not  only  alienated  from  God 
their  Creator,  but  also  hateful  and  hating  one  another  ? 

That  sin  prevails  among  all  nations  and  classes  of  men,  will  hardly 
be  disputed  by  any :  but  there  are  two  important  points  concerning 
which  there  has  been,  and  still  is,  considerable  difference  of  opinion ; 
one  relates  to  the  time  lohen  human  depi-avity  commences,  and  the  other 
to  the  degree  of  its  prevalence.  Each  of  these  points  will  claim  our 
attention. 

I.  It  concerns  us  to  know  at  what  period  of  our  existence  our  sin- 
ful  character  commences.  From  the  attention  which  I  have  paid  to 
this  subject,  I  have  been  led  to  adopt  the  sentiment,  that  the  stream  of 
pollution  which  runs  through  our  life,  takes  its  rise  as  far  back  as  the 
time  of  our  birth  ;  so  that  with  propriety  it  may  be  denominated  na- 
tive depravity.  Some  of  the  reasons  for  adopting  this  sentiment  I 
will  briefly  state. 

1;  Native  depravity  is  a  doctrine  which  grows  out  of  correct  views 
of  the  paradisaic  covenant,  or  that  divine  constitution  (as  some  would 
prefer  to  call  it,)  which  made  Adam  the  representative  of  his  race. 
In  that  covenant  there  was  a  probation,  in  which  the  whole  race  were 
deeply  concerned,  because  on  the  conduct  of  our  father  and  federal 
head,  depended  the  character  with  which  we  should  commence  our 
existence  as  moral  beings.  As  soon  as  he  had  violated  the  covenant, 
and  become  a  rebel  against  God,  the  matter  was  decided  that  all  his 
posterity  would  be  rebels  ;  not  that  on  trial  they  would  turn  from  their 
loyalty,  as  he  did,  but  that  they,  considered  merely  as  his  descendants, 
would  never  possess  any  loyalty.  His  defection  ensured  the  descent 
of  a  sinful,  and  therefore  guilty  character  to  his  offspring.  Of  the 
verification  of  this  descent  the  sacred  history  reminds  us,  when  it 
says,  "  Adam  bogat  a  son  in  his  own  likeness,  after  his  image."  His 
moral  likeness  is  undoubtedly  the  thing  intended  ;  and  his  son's  being 
begotten  in  this  likeness,  implies  the  certainty  that  his  existence,  con- 
sidered as  a  moral  agent,  would  commence  with  a  character  resem- 
bling that  of  his  apostate  father.  When  it  is  said  that  God  created 
man  after  his  own  image,  it  does  not  imply  that  man  bore  the  moral 
image  of  God,  while  as  yet  he  had  nothing  but  a  mere  body.  So 
when  Adam  is  said  to  beget  a  son  after  his  image,  it  can  not  mean 
that  his  son  would  bear  his  moral  image,  until  he  had  a  soul  suscepti- 
ble of  it ;  but  it  evidently  implies  that  this  would  be  true  of  him  as 
soon  as  he  had  such  a  soul.  In  the  same  way  are  we  to  understand 
David,  when  ho  testifies,  "  I  was  shapen  .in  iniquity,  and  in  sin  did  my 
mother  conceive  mc." 

But  when  do  men  first  have  rational  souls,  and  become  candidates 
for  the  rewards  of  the  eternal  Avorld  ?  If  there  be  some  starting  point 
which  is  common  to  the  race,  (and  it  would  seem  unreasonable  to  sup- 
pose  there  is  nojie,)  what  other  time  have  we  equal  reason  to  fix  upon, 


APOSTAGY    AND    DEI'KAVITY.  67 

as  tlie  dciy  of  our  birth  ?  In  favor  of  fixing  upon  this,  let  it  be  re- 
marked, 

1st.  This  is  properly  the  time  when  every  man,  considered  as  an 
individual,  begins  his  existence.  Until  its  birth  the  child  is  not  a  dis- 
tinct person,  but  is  in  reality  a  constituent  part  of  its  mother.  But 
the  moment  it  is  born  into  the  world,  this  connection  is  dissolved,  and 
its  individuality  is  as  complete  as  it  will  be  in  any  subsequent  period 
of  hfe. 

2dly.  Since  the  first  man,  on  the  entrance  of  the  breath  into  his 
nostrils,  became  a  living  soul ;  and  now  began,  as  I  conclude  all  will 
grant,  his  immortal  existence  ;  is  it  not  rational  to  believe,  that  as  soon 
as  the  Lord  God  breathes  into  a  child  the  breath  of  life,  he  becomes 
not  only  a  living,  but  also  an  immortal  being  ?  Though  the  breath, 
which  animates  the  body,  is  quite  a  difterent  thing  from  the  deathless 
soul,  is  there  not  reason  for  the  belief  that  they  are  both  received  at 
once? 

3dly.  If  our  birth  be  not  the  dividing  line  between  a  state  of  mere 
mortality  and  immortality,  I  think  no  one  will  pretend  that  he  can  tell 
where  to  fix  it.  But  is  there  not  something  in  the  word  of  God,  (at 
least  a  hint,)  which  will  enable  us  to  decide  this  question  ?  Why  is 
not  the  following  passage  to  the  point  ?  "  Or  as  the  hidden  untimely 
birth,"  said  the  afflicted  Job,  "  I  had  not  been  ;  as  infants  which  never 
saw  the  light."  Again  he  said,  "  I  should  have  been  as  though  I  had 
not  been."  Job.  iii.  16,  and  x.  19.*  Now  if  our  immortality  extends 
back  to  our  birth  ;  if  we  enter  on  life  with  a  never-dying  soul,  this 
is  the  most  natural  place  where  to  fix  the  commencement  of  our 
character.  Can  we  believe  that  the  rational  soul  has  become  a  can- 
didate for  future  and  eternal  rewards,  and  that  it  still  remains  desti- 
tute of  character  1  Where  reason  has  well  nigh  established  a  point, 
it  seems  to  require  less  scriptural  proof.  There  is  a  passage  in  the 
ninth  chapter  of  Romans  which  is,  perhaps,  sufficient  to  establish  the 
point  now  in  question.  It  is  this  :  "  For  the  children  not  being  yet 
boi*n,  neither  having  done  any  good  or  evil."  Does  not  this  declara- 
tion clearly  import,  that  children  before  their  birth,  (which  was  then 
the  condition  of  Rebecca's  sons,)  have  no  moral  character,  either  good 
or  bad ;  but  that  after  their  birth  the  same  can  no  longer  be  affirmed 
of  them  ?f     I  proceed  to  remark, 

*  I  have  heard  it  intimated,  that  whatever  proof  is  drawn  from  the  book  of  Job,  to 
support  a  doctrine,  is  inadmissible.  I  am  aware  that  there  are  speakers,  introduced  in 
this  book,  who  advance  opinions  which  are  incorrect.  The  same  is  also  true  of  other 
canonical  books.  We  well  know  that  what  Satan  said,  to  disprove  the  disinterestedness 
of  Job's  religion  ;  and  what  his  three  friends  said  to  prove  him  to  be  a  hypocrite ;  and 
what  Job  himself^  said  in  way  of  complaint  of  God's  dealings  towards  him,  was  all  of  it 
wrong.  The  book  itself  furnishes  us  with  ample  means  for  correcting  these  mistakes  ; 
and  at  the  same  time  it  reflects  much  light  on  subjects  of  the  greatest  importance.  And 
why  may  we  not  avail  ourselves  of  this  light  ?  Job  and  his  three  friends,  and  also  Eli- 
hu,  were  all  united  in  their  sentiments  on  such  topics  as  the  greatness  and  holiness  of 
God,  the  immortality  and  accountableness  of  man,  his  original  and  renovated  charac- 
ter, &c.  Their  declarations  on  these  subjects  have  always  been  considered  as  scripture 
proof  or  divine  testimony.  And  what  reason  can  be  assigned,  why  the  declarations  of 
Job  on  the  interesting  subject,  relative  to  the  time  from  which  to  date  man's  immortality, 
should  be  disregarded  ?  This  was  a  point  on  which  information  was  required  :  and 
here  it  is  given.  If  we  do  not  receive  it,  do  we  not  seem  to  show  that,  on  this  point  at 
least,  we  are  willingly  ignorant?  fcjolomon's  view  of  this  subject  apjjears  to  have  been 
the  same  as  Job's.     See  Eel.  iv.  3. 

t  It  will  perhaps  be  aaid,  there  are  other  passages  which  represent  children  to  be  dea 


68  APOSTACY    AND    DnPRAVITY. 

2.  If  we  possess  any  character  as  far  back  as  the  time  of  our 
birth,  the  scripture  warrants  us  to  beUeve  it  to  be  a  sinful  one.  The 
children  of  men  are  not  represented  as  making  their  outset  in  Ufe  with 
a  good  character,  but  the  reverse.  Paul  told  the  Ephesian  saints  that 
they  were  by  nature  the  children  of  wrath,  even  as  others ;  implying 
that  all  are  children  of  wrath,  and,  consequently,  children  of  disobe- 
dience  ;  and  that  it  is  by  nature  they  are  so.  Eph.  ii.  3.  It  is  ex- 
pressly  declared,  "  the  wicked  are  estranged  from  the  womb,  they  go 
astray  as  soon  as  they  are  born."  Ps.  Iviii.  3.  It  is  calculated  to  induce 
us  to  believe  that  the  passage,  just  quoted  from  the  Psalms,  actually  in- 
tended to  trace  human  depravity  back  to  the  very  birth,  when  we  look 
at  such  parallel  passages  as  these  :  "  How  can  he  be  clean  that  is  born 
of  a  woman  ?"  "  Who  can  bring  a  clean  thing  out  of  an  unclean  ?  Not 
one."  Job.  xiv.  4  ;  xxv.  4.  It  is  here  spoken  of  as  though  it  would 
constitute  a  perfect  anomaly,  were  a  single  child  to  be  born  into  the 
world,  without  possessing  the  depraved  nature  of  its  parent. 

3.  The  holiness  of  the  infant  Jesus  is  spoken  of  in  such  a  way  as 
to  implicate  the  character  of  all  other  infants.  "  Therefore  also,"  said 
Gabriel  to  the  virgin,  "  that  holy  thing,  which  shall  be  bom  of  thee, 
shall  be  called  the  son  of  God."  Luke  i.  35.  This  impUed,  that  the 
child  was  she  about  to  bring  forth,  would  be  a  moral  anomaly,  an  entire 
exception  from  that  constituted  state  of  things,  which  made  every  other 
mother  to  bring  forth  a  polluted  unholy  thing.  The  reason  was  given 
her,  why  her  child  would  be  an  exception,  namely,  on  account  of  its 
being  conceived  by  the  power  of  the  Highest  overshadowing  her. 
Who  does  not  believe  that  the  infant  Jesus  differed  from  all  other  in- 
fants  ?  And  is  there  in  reality  any  more  difficulty  in  forming  an  idea  of 
the  difference  between  a  holy  and  a  depraved  infant,  than  of  the  differ, 
ence  between  a  holy  and  a  depraved  child,  or  a  holy  and  a  depraved 
adult  ? 

4.  Such  is  the  representation  which  the  scriptures  make  of  the  de- 
pravity of  childhood,  that  it  tends  greatly  to  establish  the  doctrine  of 
infant  depravity.  Solomon  says,  "  Childhood  and  youth  are  vanity  :" 
again,  "Foolishness  is  bound  in  the  heart  of  a  child."  Eccl.  xi.  10. 
Prov.  xxii.  15.  Those  who  mocked  the  prophet  Elisha,  and  were  sud- 
denly  destroyed  by  the  vengeance  of  God,  are  not  only  called  children, 
but  "  little  children."  2  Kin.  ii.  23.  In  the  ninth  chapter  of  Ezekiel, 
the  prophet  gives  an  account  of  a  vision  which  he  had  of  Jerusalem, 
when  a  man  with  a  writer's  inkhorn  was  commanded  to  go  through 
the  city,  and  put  a  mark  on  all  those  who  sighed  and  cried  for  the 
abominations  which  were  done  in  it.     He  then  heard  this  commission 

titute  of  character  for  some  time  after  their  birth.  God  told  Jonah,  that  in  Ninevah 
there  were  more  than  six-score  t\iousand  persons  that  could  not  discern  between  their 
right  hand  and  their  left  hand.  This  text  clearly  proves  that  infants  have  but  little 
knowledge;  but  it  does  not  furnish  any  proof  of  their  entire  destitution  of  character, 
like  that  which  speaks  of  Jacob  and  Esau  in  their  unborn  state.  The  prophet  Isaiah 
foretold  an  event,  which  he  declared  would  happen  before  the  virgin's  child  should 
know  to  refuse  the  evil  and  choose  the  good.  Isa.  vii.  16.  This  passage,  like  the  other, 
may  be  considered  merely  as  a  description  of  the  scantiness  of  a  child's  intellect,  which 
renders  him  incapable  of  discriminating  between  things  harmful  and  things  useful. 
But  antecedent  to  a  child's  capability  of  making  any  rational  distinctions  between  good 
and  evil,  either  in  things  naMiral,  or  moral,  he  may  possess  a  taste  both  corporeal  and 
mental,  which  prepares  him  to  like  one  kind  of  natural  and  moral  objects,  and  to  dislike 
those  of  a  contrary  nature. 


APOSTACY  AND  DEPRAVITT.  69 

given  to  those  who  had  destroying  weapons,  ready  to  execute  the 
divine  vengeance  :  "  Go  ye  after  him  through  the  city,  and  smite  ;  let 
not  your  eye  spare,  neither  have  pity.  Slay  utterly  old  and  young,  both 
maids,  and  little  children,  and  women."  Thus  it  appears  that  in  God's 
threatenings  and  their  execution,  little  children  are  not  only  involved 
with  their  more  guilty  parents,  but  are  sometimes  even  particularly 
menaced  and  examplarily  punished.  Now  if  the  period  of  infancy 
were  that  of  perfect  innocence,  is  it  not  strange  that  the  period  of 
childhood,  which  immediately  succeeds  it,  should  be  represented  as  so 
guilty? 

5.  Christ  establishes  the  doctrine  of  native  depravity,  by  the  argu- 
ment with  which  he  enforces  the  necessity  of  a  moral  change.  "  That 
which  is  born  of  the  flesh  is  flesh  :  and  that  which  is  born  of  the  Spirit 
is  spirit.  Marvel  not  that  I  said  unto  thee.  Ye  must  be  born  again." 
John  iii.  6,  7.  Here  the  necessity  of  the  second  birth  is  based  on  the 
corruption  of  the  first.  As  spirituality  is  represented  to  be  the  imme- 
diate consequence  of  being  born  of  the  Spirit,  so  carnality  is  the  imme- 
diate consequence  of  being  born  of  the  flesh.  Therefore  it  is  that 
every  one  who  is  born  of  the  flesh  must  be  born  again,  born  of  the 
Spirit,  in  order  to  an  entrance  into  the  kingdom  of  heaven.  But  if  an 
infant  were  not  depraved,  it  would  not  need  to  be  born  of  the  Spirit. 
All  who  believe  in  the  necessity  of  infant  regeneration,  must  also  be- 
lieve in  the  depravity  of  infants.     I  proceed  therefore  to  observe, 

6.  That  whatever  the  scriptures  have  taught  on  the  subject  of  the 
regeneration  of  infants,  implying  its  necessity,  practicability,  or  actual 
occurrence,  will  help  establish  the  doctrine  of  native  depravity.  As  to 
its  necessity  and  practicability,  what  could  teach  them  more  impress- 
ively than  infant  circumcision  ?  That  this  was  a  divinely  instituted 
rite,  is  a  point  on  which  we  are  all  agreed.  And  are  we  not  all  agreed 
in  believing  that  the  thing  which  gave  to  this  rite  its  signifiuancy  was 
nothing  less  than  the  circumcision  of  the  heart  ?  By  this  significant 
rite  Avas  the  church  of  God  taught,  during  along  period,  that  their 
infants,  in  the  earliest  age,  needed  the  grace  of  regeneration,  and,  of 
course,  that  they  were  to  consider  them  as  entering  on  life  in  a  slate 
of  sin.* 

Infant  regeneration  as  an  actual  occurrence,  if  I  mistake  not,  is 
exemplified  in  the  case  of  Samuel.  See  1  Sam.  i.  24 — 28.  The  case 
of  John  the  Baptist  appears  to  be  a  decided  example  of  regeneration  in 
infancy — infancy  in  its  earliest  stage.  To  Zacharias  it  was  declared  by 
the  angel  concerning  his  son,  "  He  shall  be  filled  with  the  Holy  Ghost, 
even  from  his  mother's  womb."  Luke  i.  15.  This  was  as  much  as 
if  he  had  said,  He  shall  be  born  of  the  Spirit  as  soon  as  he  is  born  of 
the  flesh — the  second  birth  shall  immediately  succeed  the  first.  What 
else  could  be  intended  by  his  being  Jilled  with  the  Holy  Ghost  ?  Mirac- 
ulous gifts  could  not  be  intended  ;  for  with  these  he  was  never  furnished 
through  his  whole  life.  If  John  needed  the  renewing  of  the  Holy 
Ghost  as  soon  as  he  was  born,  then  he  was  a  sinner  as  soon  as  he  was 


*  The  hapiism  of  jnfaals,  with  fhose  of  us  who  believe  in  its  divine  appointment,  must 
furnish  \\\c  same  arg-*iment  in  fiivor  of  fhe  niicessily  and  practicability  of  their  being 
iaved  by  the  wabhing  uf  regcneriition. 

9 


70  APOSTACY  AND  DEPKAVITY. 

born.      And  if  this  extraordinary  child  was  born  in  sin,  no  doubt  the 
same  is  true  of  every  other  child  who  comes  into  the  world. 

7.  It  is  no  slender  argument  in  support  of  our  doctrine,  that  infants 
actually  appear  like  depraved  creatures.  Nor  is  it  necessary  to  consider 
their  depravity  to  be  of  a  physical,  instead  of  a  moral  nature.  They 
are  voluntary  agents  as  much  as  men.  They  are  selfish,  proud  ill- 
natured,  willful,  and  the  like.  In  all  these  things  they  appear  perfectly 
voluntary.  They  exhibit  the  buddings  of  that  depravity  which  displays 
itself  more  fully  as  they  advance  in  life.  Now,  if  we  do  not  denominate 
these  unlovely  tempers  and  dispositions  depravity,  when  they  are  mani- 
fested by  infants,  why  should  we  give  them  this  name  when  they  appear 
in  children,  and  even  in  men  ?  When  men  act  perversely,  we  conclude 
they  are  perverse :  and  so  of  children  ;  for  "  even  a  child  is  known  by 
his  doings,  whether  his  work  be  pure  and  whether  it  be  right."  Prov. 
XX.  11.  And  why  can  not  even  an  infant  be  known  by  his  doings? 
Who  is  there  that  believes  that  the  infant  character  is  now  just  as  it 
would  have  been,  had  man  not  revolted  from  God  1 

8.  An  argument  of  some  weight,  to  establish  the  doctrine  before  us, 
is  derived  from  the  utter  impracticability  of  fixing  on  any  time  posterior 
to  the  child's  birth,  of  which  it  can  be  said,  Here  is  the  line  that  divides 
between  a  state  of  innocence  and  depravity.  The  expansion  of  the 
intellectual  faculties  is  so  gradual,  as  to  be  almost  imperceptible ;  and 
the  same  is  true  of  the  manifestations  of  a  depraved  heart.  If  the 
selfish  and  perverse  dispositions  of  the  infant  be  viewed  as  free  from 
moral  evil  at  the  first,  how  can  any  hour,  or  day,  or  month,  or  even  year, 
be  specified,  when  we  may  be  allowed  to  denominate  them  sinful  ? 
Ought  we  then  to  think  it  strange  that  they,  who  do  not  extend  depra- 
vity back  as  far  as  to  the-  birth  of  a  child,  should  believe  (as  they  often 
do)  in  its  spotless  innocency,  until  it  has  advanced  in  life,  one,  two, 
three,  four,  or  even  a  greater  number  of  years  ? 

In  opposition  to  the  arguments  which  have  been  adduced  in  support 
of  infant  depravity,  it  will  be  urged. 

First.  That  infants  have  not  capacities  sufficient  for  comparing  good 
and  evil,  and  thus  making  a  choice.  To  this  it  may  be  replied  ;  that 
a  disposition,  inclining  us  to  choose  the  evil  and  refuse  the  good,  may 
exist,  before  the  judgment  is  able  to  make  any  regular  comparison  be- 
tween them.  Let  us  suppose  some  province  in  the  dominions  of  the 
Supreme  King,  where  sin  has  never  entered,  or  baen  heard  of.  The 
inhabitants  of  such  a  province  may  never  have  instituted  a  comparison 
between  the  two  moral  opposites,  holiness  and  sin ;  yet  without  doing 
this,  they  have  always  loved  holiness.  Let  us  also  suppose,  that  in 
some  other  part  of  the  universe  there  is  a  rational  creature,  whose  hap- 
piness has  always  been  of  a  selfish  character,  and  who  never  heard  or 
thought  of  any  other,  and,  of  course,  had  never  made  a  comparison 
between  that  happiness  which  arises  from  selfish  and  that  which  arises 
from  disinterested  pursuits ;  is  such  a  creature  innocent  in  being  self- 
ish ?  There  may  be  some  of  the  worshipers  of  Juggernaut,  who  never 
in  their  lives  once  compared  the  claims  of  Jehovah  with  those  of  their 
idol ;  perhaps  they  have  never  heard  the  name  of  the  true  God ;  but 
if  they  have  not,  are  they  on  this  account  guiltless  in  their  feeding  on 
ashes  ?      There  are  no  doubt  many  of  the  readers  of  the  Koran,  who 


APOSTACY  AND  DEPRAVITY.  71 

never  had  the  word  of  God  to  place  by  its  side ;  but  does  this  make 
their  love  to  a  selfish  and  voluptuous  religion  praiseworthy,  or  even 
innocent  ? 

Secondly.  It  is  urged  that  infants  can  not  be  sinners,  since  the  scrip- ' 
ture  declares,  <'  Where  no  law  is,  there  is  no  transgression."  Rom. 
iv.  15.  This  declaration  does  not  appear,  however,  to  have  been  at 
all  designed  to  tell  us  that  any  section  of  the  earth,  or  any  portion  ot 
its  inhabitants,  are  exempt  from  the  control  of  God's  law,  or  that  there: 
are  any  of  the  human  race  who  are  not  transgressors  of  it.  In  the 
next  chapter  there  is  a  passage  which  Avill  help  us  understand  the  one 
on  which  the  present  objection  is  built ;  "  For  until  the  law  sin  was  in 
the  world ;  but  sin  is  not  imputed  where  there  is  no  law."  Rom.  v. 
13.  This  was  as  much  as  to  say,  An  explicit  revelation  of  God's  will 
is  not  necessary  to  lay  men  under  obligation  to  love  and  serve  him. 
They  can  sin,  where  no  such  revelation  is  made.  From  the  fact  that 
sin  is  in  the  world,  the  apostle  infers  the  existence  of  a  divine  law, 
whether  that  law  has  been  known  or  not ;  for  a  knowledge  of  the  law 
is  not  a  prerequisite  to  the  existence  of  transgi'ession.  Where  a  law 
is  of  a  positive  character,  so  that  benevolence,  even  to  perfection,  would 
not  dictate  the  obedience  required,  it  must  be  revealed  and  pi'opagated, 
in  order  to  induce  an  obligation  to  render  that  obedience.  When 
the  Creator  placed  our  first  parents  in  Eden,  they  were  under  obliga- 
tion to  love  him  with  all  their  heart,  even  if  they  had  no  express  com- 
mand to  this  purpose :  but  their  obligation  to  refrain  from  eating  of  a 
particular  tree  in  the  garden,  arose  from  a  positive  law,  interdicting  the 
fruit  of  that  tree. 

The  remarks  which  have  now  been  made,  will  afford  us  help  in 
imderstanding  the  apostle,  when  he  says,  "  As  many  as  have  sinned 
without  law  shall  perish  without  law."  Rom.  ii.  12.  Those  who  sin 
without  the  knowledge  of  an  explicit  revelation,  will  not  draw  on  them- 
selves that  aggravated  punishment,  which  will  be  inflicted  on  such  as 
press  their  way  to  death  against  all  the  light  of  God's  holy  word.  Our 
sin  is  gieatly  enhanced  by  our  distinguished  privileges.  But  those  who 
sit  in  all  the  darkness  of  heathenism,  are  considered  as  transgressors 
of  the  law  of  God,  when  their  hearts  and  conduct  are  in  opposition  to 
it,  though  they  have  never  heard  that  such  a  law,  or  such  a  God  are  in 
existence.*  Selfishness,  pride,  and  other  similar  affections,  with  their 
correspondent  actions,  are  wrong,  and,  in  God's  account,  a  transgres- 

*  A  few  months  ago,  [in  the  fall  of  1834,  ]  as  I  was  journeying  through  the  county  of 
Montgomery,  in  the  state  of  New  York,  at  the  public  house  where  I  stopped,  I  found  a 
boy  of  the  age  of  eleven,  who,  though  not  at  all  embarrassed,  was  unable  to  answer 
such  plain  questions,  as  Who  made  you  ?  Who  made  the  sun,  moon,  and  stars  ?  Where 
do  good  people  go  when  they  die  ?  and,  Where  do  the  wicked  go  when  they  die  ?  By 
other  means  he  gave  proof  that  he  was  not  at  all  deficient  in  his  mental  powers  :  but 
concerning  the  claims  of  God,  or  even  his  existence,  it  seemed  that  he  had  received  no 
instructions,  nor  entertained  any  thoughts.  I  would  now  inquire  whether  this  boy, 
though  eleven  years  old,  must  not  be  put  into  ihe  list  of  infants  ?  If  infants  are  not 
moral  agents,  and  sinful  agents,  because  they  are  unacquainted  with  the  law  of  God, 
could  this  boy  be  considered  as  a  moral  agent  or  a  sinner  ?  Let  us  then  only  leave  our 
children  entirely  destitute  of  religious  instruction,  like  the  boy  referred  to,  and  we 
shall  effectually  prevent  th^ir  becoming  sinners  till  they  attain  to  the  stature  of  men  ! 

In  what  class  shall  we  put  the  deaf  mutes  ?  Unless  they  have  had  the  advantage  of 
that  pecaliar  institution,  which  Providence  has  in  modern  times  prepared  for  them, 
they  have  no  knowledge  of  their  accountableness  to  God.  Does  this  ignorance  divest 
tl>em  of  charactar,  and  take  them  from  under  tue  moral  government  of  their  Creator  ? 


72  APOSTACY  AND  DEPRAVITY. 

sion  of  hia  law,  even  whore  this  divine  rule  has  never  been  seen,  or 
heard  of  by  the  transgressors. 

A  knowledge  of  the  law  is  necessary  to  a  proper  conviction  of  sin, 
but  not  to  its  existence.  Rom.  vii.  7.  There  is  no  sin  in  the  most 
depraved  creature  in  the  uuivcrse,  except  what  is  comprehended  in 
selfishness.  And  I  see  no  difTiculty  in  understanding  how  a  little  child, 
or  even  an  infant,  can  be  selfish,  even  entirely  selfish,  in  all  his  affec- 
tions and 'actions.  Infant  depravity,  therefore,  is  no  unintelligible  thing. 
It  may  perhaps  be  said,  we  ought  no  more  to  consider  infantile  selfish- 
ness to  be  the  nature  of  sin,  than  we  do  that  which  appears  in  a  mere 
animal.  But  does  the  objector  mean  to  say,  that  an  infant  has  no  soul? 
If  it  has  a  rational  immortal  soul,  it  differs  widely  from  a  brute,  even 
when  to  us  that  difference  is  scarcely  discernible.  In  the  infant  there 
is  a  miniature  mind ;  but  it  is  not  so  with  the  brute.  The  apparent 
selfishness  of  the  beast  is  nothing  more  than  a  mere  animal  instinct, 
and  therefore  perishes  with  its  body ;  but  the  selfishness  of  the  infant 
has  its  seat  in  the  never  dying  soul,  and  increases  with  the  expansion 
of  its  faculties.  Nor  is  there  any  reason  to  believe  that  the  character 
of  the  soul  is  essentially  altered  by  the  dissolution  of  the  body,  in  what- 
ever period  of  life  it  may  take  place. 

Thirdly.  Some  will  say.  All  your  arguments  to  support  the  doctrine 
of  native  depravity,  are  set  aside  by  what  Christ  said  in  commendation 
of  the  infant  character.  I  know  that  he  encouraged  the  bringing  of  infants 
to  him,  to  obtain  for  them  his  benediction.  But  does  not  this  very 
thing  furnish  one  argument  in  support  of  our  doctrine ;  for  had  they 
been  without  sin  they  would  not  have  needed  to  be  brought  to  the  Savior 
of  sinners  ?  He  came  to  seek  and  save  that,  and  that  only,  which  was 
lost.  When  the  Savior  said  concerning  little  children,  "  Of  such  is 
the  kingdom  of  God,"  he  must  not  be  iniderstood  to  contradict  what  he 
had  before  said  to  Nicodemus,  concerning  the  fleshly  nature  which  is 
immediately  consequent  on  the  first  birth.  Nor  is  there  any  need  of 
understanding  him  to  say,  that  infants  have  any  natural  fitness  for  his 
kingdom ;  but  only,  that  his  kingdom  made  room  for  them,  as  well  as 
for  sinners  in  the  other  stages  of  life.  He  would  not  have  them  des- 
pised and  overlooked,  because  they  are  so  little,  and  so  incapable  of 
presenting  to  him  their  own  wants. 

Christ,  we  know,  made  use  of  a  little  child  (one  which  appears  to  have 
been  advanced  somewhat  beyond  helpless  infancy)  to  illustrate  the 
Christian  character.  MatthcAv  informs  us  that  "  Jesus  called  a  little 
diild  unto  him,  and  set  him  in  the  midst  of  them ;  and  said,  Verily  I 
say  unto  you.  Except  ye  be  converted  and  become  as  little  children,  ye 
shall  not  enter  into  the  kingdom  of  heaven."  Matt,  xviii.  2,  3.  I  can 
hardly  believe  that  any,  who  have  paid  a  careful  attention  to  the  sub- 
ject, will  consider  this  passage  as  furnishing  any  solid  argument  against 
the  doctrine  of  this  Articfe.  Things  animate  and  inanimate,  rational 
and  irrational,  together  with  intelligent  beings  of  different  characters, 
were  made  use  of  by  the  divine  teacher,  to  promote  the  moral  improve- 
ment of  his  disciples.  In  one  thing  he  would  have  them  to  resemble 
the  dove,  and  in  another  the  serpent.  The  unjust  steward  was  pre- 
sented to  them  for  their  imitation  in  one  particular,  namely,  in  making 
such  a  use  of  present  advantages  as  to  provide  for  fiiture  exigencies. 


APOSTACY  AND  DEPRAVITY.  73 

So  in  the  little  child  he  finds  something  illustrative  of  the  simplicity, 
meekness,  lowliness,  dependent  spirit,  &c.  which  go  to  form  the  Chris- 
tian character.  We  ought  not  to  understand  him  to  have  said  that  every 
little  child  is  actually  a  Christian ;  nor  indeed  to  have  decided  any  thing 
concerning  the  state  of  a  child's  heart ;  but  only  to  have  taught  us  that 
a  little  child  (especially  one  well  disciplined)  has  traits  of  natural  char- 
acter, which  are  a  bright  emblem  of  the  Christian  graces. 

My  remarks  on  native  depravity  have  been  protracted  beyond  what  I 
first  intended.  The  doctrine  I  have  advocated,  I  know,  is  unpopular. 
The  man  who  teaches  that  babes  are  little  simiers,  will  be  stigmatized 
as  being  rigid  and  contracted  in  his  views.  But  if,  after  all,  it  shall 
prove  true  (and  do  not  the  scriptures  furnish  strong  reasons  for  believing 
it  will  ?)  that  babes  are  sinners,  who  is  it  that  acts  the  part  of  their 
friend,  the  man  who  denies  the  fact,  or  he  who  asserts  it  ?  A  belief  in 
the  sinless  innocency  of  little  children,  if  it  be  not  true,  cannot  be  a  harm- 
less  error.  Its  practical  results  must  be  very  unfavorable  to  the  best 
interests  of  these  young  immortals.  Who  will^care  for  their  souls,  while 
they  are  believed  as  yet  to  have  none  ?  Or  if  it  be  thought  that  they 
have  souls,  which  are  not  yet  contaminated  with  sin,  who  will  bring 
them  to  the  arms  of  the  Savior,  to  seek  for  them  the  blessings  of  his 
salvation  ?  Can  even  Christian  parents  become  vigorously  engaged  in 
using  means,  by  prayer  or  otherM'ise,  for  the  immediate  renovation  of 
their  children,  when  in  their  opinion  they  may  be  dwellers  on  the  earth 
for  some  length  of  time  (they  know  not  how  long)  before  they  possess 
that  depravity  which  renders  a  renovation  needful  ?  And  I  would  seri- 
ously  inquire,  whether  a  denial  of  infant  depravity  has  not  some  tendency 
to  lead  us  to  a  denial  of  adult  depravity  ;  at  least,  in  that  view  of  it, 
which  supposes  every  exercise  of  the  unregenerate  heart  to  be  vitiated 
with  sin  ?     This  brings  me,  as  was  proposed, 

II.  To  show  what  is  the  degree  of  human  depravity.  Is  it  'partial 
or  total  ?  This  is  a  question  of  primary  importance.  The  answer  we 
give  to  it  will  do  much  to  stamp  the  character  of  our  theology.  The 
doctrines  of  grace  (so  called)  will  stand  or  fall,  according  to  the  side 
which  we  shall  take  in  relation  to  this  very  interesting  question. 
Several  of  the  leading  doctrines  in  the  scheme  of  grace  must  be  given 
up  by  those  who  adopt  the  sentiment,  that  man's  depravity  is  hni  partial. 
But  if  any  doctrine  of  the  Bible  is  capable  of  clear  and  abundant  proof, 
the  entireness  of  human  depravity  is  certainly  one.  By  entire  depravity 
we  do  not  mean  the  destruction  of  free  moral  agency,  but  the  absence 
of  holiness  in  a  moral  agent.  Intelligent  creatures,  before  their  apos- 
tacy,  were  free  from  sin ;  but  after  it,  they  were  "  free  from  righte- 
ousness." The  fallen  angels,  by  not  keeping  their  first  estate,  lost  all 
their  holiness,  and  are  now  nothing  but  devils,  i.  e.  evil  ones.  And 
was  the  fall  of  our  first  parents  any  less  complete  than  theirs  ?  Did 
they  not  also  lose  the  whole  of  God's  moral  image?  And  is  it  not  an 
entirely  depraved  nature  which  is  transmitted  to  all  the  generations 
of  their  children?  And  does  not  the  depravity  remain  entire,  so  long 
as  they  remain  unrecovered  by  regenerating  grace  ?  Let  us  now  re- 
pair to  the  law  and  to  the  testimony  to  obtain  light  on  this  interesting 
topic.  The  entire  sinfulness  of  men,  in  their  state  of  unregeneracy,  is 
proved, 


74  APOSTACY  AND  DEPRAVITY. 

1.  By  those  passages  of  scripture  which  directly  assert  the  fact. 
Such  as  this  :  "  And  God  saw  that  the  wickedness  of  man  was  great  in 
the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart  was 
only  evil  continually."  Gen.  vi.  5.  On  this  prominent  passage  I  would 
make  several  remarks.  1st.  The  statement,  that  is  here  made  con- 
cerning  human  wickedness,  seems  to  be  designed  as  a  justification  of 
the  divine  conduct  in  destroying  the  earth  by  a  flood  of  waters.  2dly. 
Let  us  notice  who  it  was  that  saw  the  corruption  and  violence  with 
which  the  earth  was  filled.  It  was  that  God  who  searches  all  hearts, 
and  who  sees  things  just  as  they  are.  3dly.  It  was  the  wickedness  of 
man  which  he  saw — man  in  the  most  generic  sense  of  the  word. 
4thly.  The  wickedness  he  saw  was  great,  great  in  its  external  displays, 
and  still  greater  in  its  internal  affections.  The  exercises  of  man's  heart 
are  here  described  as  unmixedly  and  uninterruptedly  evil,  being  "  only 
evil  continually."  There  is  perhaps  not  an  individual  on  earth,  whose 
external  actions  are  evil  without  mixture  or  interruption  ;  but  in  this 
text  the  whole  race  of  man,  considered  as  apostates,  are  described  as 
entirely  and  continually  depraved,  as  their  hearts  are  concerned,  and  as 
they  are  seen  by  their  omniscient  and  holy  Judge.  And  we  should 
never  forget  that  it  is  our  heart  which  determines  our  character.  If 
this  be  Avholly  under  the  dominion  of  sin,  our  depravity  is  total,  a  fair 
exterior  notwithstanding.  In  the  third  chapter  of  Romans,  after  the 
apostle  has  asserted  the  universal  dominion  of  sin  over  the  human  race, 
declaring  there  is  none  righteous,  no  not  one,  he  proceeds  to  assert  its 
entire  dominion  over  each  individual,  by  saying,  "  There  is  no  fear  of 
God  before  their  eyes."  In  the  seventh  chapter  he  gives  us  this  humi- 
liating view  of  himself:  "  For  I  know  that  iu  me  (that  is  in  my  flesh) 
dwelleth  no  good  thing."  Until  he  was  born  of  the  Spirit,  he  had 
nothing  better  than  flesh  ;  for  "  that  which  is  born  of  the  flesh  is  flesh." 
In  the  next  chapter  he  makes  this  assertion  concerning  the  carnal  (that 
is,  the  unrenewed)  mind  :  "  It  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be."  And  what  is  enough  to  convince  us  that  entire  sin- 
fulness  must  be  intended  by  such  a  state  of  heart,  is  the  inference  he 
draws  from  the  assertion  he  had  made  :  "  So  then  they  that  are  in  the 
flesh  can  not  please  God."  It  is  certain  that  if  there  were  any  thing 
but  sin  in  the  natural  heart,  some  of  the  actions  of  the  unrenewed  man 
might  please  God. 

2.  This  doctrine  may  be  argued  from  the  texts  which  represent  all 
men  as  possessed  of  07ie  character,  and  as  having  but  one  heart.  That 
there  is  a  difference  in  the  external  conduct  of  mere  natural  men,  is 
what  none  will  pretend  to  dispute.  But  with  all  this  difference  in  ap- 
pearance, their  hearts  are  said  to  be  alike ;  so  that  one  man's  heart 
answers  to  another's,  as  face  answereth  to  face  in  water.  Prov.  xxvii. 
19.  With  all  this  difference  in  appearance,  one  sinner  is  represented 
as  having  no  right  to  say  that  he  is  originally  better  than  another : 
"  Are  we  better  than  they  ?  no,  in  no  wise."  If  one  sinner  is  worse 
than  another,  yet,  strictly  speaking,  the  other  is  no  better ;  for  there  is 
no  good  thing  in  either  the  one  or  the  other.  The  corrupt  race  of  man, 
when  composed  of  millions  of  individuals,  is  represented  as  having  but 
one  heart ;  which  representation  strongly  implies  a  common  character. 
It  is  declared,  that  "  the  heart  is  deceitful  above  all  things,  and  despe- 


APOSTACy  AND  DEPRAVITY.  75 

rately  wicked."  No  man,  or  class  of  men,  is  named,  to  whom  this 
deceitful  heart  is  attributed.  If,  therefore,  it  be  not  the  heart  which  is 
natural  to  the  whole  fallen  race,  no  one  can  tell  to  whom  it  does  belong. 
Again  it  is  said,  "  The  heart  of  the  sons  of  men  is  fully  set  in  them  to 
do  evil."  Here  all  the  sons  of  men,  (that  is,  fallen  and  not  recovered) 
are  spoken  of  as  having  but  one  heart,  and  that  is  fully  set  to  do  evil. 
The  character,  then,  which  is  common  to  all  unsanctified  men  is  sinful, 
wholly  sinful. 

3.  The  scripture,  foreseeing  the  fact,  that  the  unregenerate  would 
appeal  to  what  they  call  their  good  works,  as  an  argument  against  the 
doctrine  which  represents  them  as  wholly  sinful,  declared  beforehand 
the  entire  unacceptableness  of  such  works,  even  the  very  best  of  them.  It 
has  declared,  "  The  ploughing  of  the  wicked  is  sin  ;"  and  their  sacri- 
fice "  an  abomination  to  the  Lord ;"  and  that  their  giving  all  their  goods 
to  feed  the  poor  is  notliing.  Prov.  xxi.  4  ;  xv.  8.  1  Cor.  xiii.  3.  The 
reason  for  such  a  declaration  is  obvious,  in  case  the  sinner's  heart  is 
entirely  sinful ;  but  otherwise  it  is  miaccountable.  It  is  not  difficult  to 
see,  that  were  a  man  to  give  all  his  goods  to  feed  the  poor  and  his  body 
to  be  burned,  while  destitute  of  love,  he  would  still  be  nothing,  in  the 
sight  of  that  God  whose  name  is  Love.  The  scripture  has  said,  "As 
a  man  thinketh  in  his  heart,  so  is  he :"  it  has  also  declared,  "  The 
thoughts  of  the  wicked  are  an  abomination  to  the  Lord." 

4.  T/te  entire  distinction  which  the  scriptures  make  between  the  char- 
acter of  renewed  and  unrenewed  men,  proves,  to  a  demonstration,  the 
total  depravity  of  the  latter.  These  two  classes  of  men  are  distin- 
guished from  each  other,  by  names  which  imply  an  opposition  of 
character, — such  as  godly,  and  ungodly ;  righteous,  and  unrighteous  ; 
just,  and  unjust ;  holy,  and  unholy.  But  if  the  unregenerate  have  any 
thing  in  their  character  which  is  not  of  the  nature  of  sin,  it  must  be 
holiness :  and  in  that  case  there  would  be  no  fundamental  difference 
between  them  and  such  as  are  born  of  God.  Both  would  possess  some 
holiness,  and  neither  of  them  would  be  entirely  free  from  sin  ;  seeing 
there  is  not  even  a  just  man  upon  earth  that  doth  good  and  sinneth  not. 

Though  there  is  a  great  variety  in  the  richness  of  soil  in  that  ground 
which  the  gospel  terms  good,  yet  the  whole  of  it  is  perfectly  distin- 
guishable from  the  ground  which  is  not  good  ;  for  it  is  all  of  it  fruitful, 
and  the  rest  is  entirely  barren.  Good  men  of  eveiy  stature  in  Christ 
are  distinguished  from  their  fellow  men,  by  its  being  said  of  them,  that 
they  love  God,  that  they  are  meek,  humble,  contrite,  and  the  like.  But 
did  their  fellow  men  possess  the  least  degree  of  these  same  qualities, 
(which  they  must  do,  if  they  are  not  wholly  destitute  of  real  goodness,) 
these  would  be  no  distinctive  characteristscs,  nor  would  they  form  any 
separating  line  between  the  two  classes  in  question ;  for  in  that  case, 
both  good  and  bad  men  would  love  God  ;  both  good  and  bad  men  would 
be  meek,  humble,  and  contrite. 

5.  The  promises  of  the  gospel  are  made  to  holy  affections,  wherever 
they  exist,  even  in  the  smallest  degree ;  and  yet  it  is  manifest  that  no  un- 
renewed man  can  claim  these  promises ;  therefore  no  such  man  has  the 
smallest  degree  of  holiness.  Every  man  who  has  any  true  repentance, 
has  the  promise  of  being  forgiven,  and  eveiy  man  who  has  the  least  de- 
gree of  that  faith  which  worketh  by  love,  has  the  promise  of  being 


76  APOSTACY  A^D  DEl'lJAVITY. 

saved.  And  we  know  that  all  things  work  together  for  good  to  them 
that  love  God.  Such  promises  as  these  would  give  security  to  the 
whole  unconverted  world,  if  their  depravity  were  not  so  complete  as  to 
exclude  every  thing  of  the  nature  of  holiness.  Natural  men  may  have 
much  of  the  repentance  of  Judas,  and  be  full  of  that  faith  of  which  devils 
are  susceptible  ;  and  abound  in  that  love  which  sinners  exercise  towards 
those  who  love  them ;  and  yet  not  come  within  the  compass  of  the 
promises,  because  such  affections  do  not  raise  them  out  of  the  filthy 
mire  of  total  depravity.  But  they  cannot  possess  the  least  degree  of 
those  afTections  which  partake  of  the  nature  of  holiness,  without  becom- 
ing interested  in  the  exceeding  great  and  precious  jiromises  of  the  new 
covenant.  If,  therefore,  it  be  granted,  that  the  unrenewed  are  not 
interested  in  the  promises,  in  common  with  those  who  are  born  of  the 
Spirit,  it  must  also  be  acknowledged,  that  they  are  altogether  destitute 
of  holiness,  being  dead  in  trespasses  and  sins. 

There  are  some  who  acknowledge  that  man's  original  apostacy  was 
total,  and  that  his  natural  state  is  that  of  entire  depravity,  who  at  the 
same  time  contend,  that  this  is  not  now  his  state,  even  in  unregeneracy. 
These  suppose  a  kind  of  common  grace  to  be  given  to  all  men,  by 
which  they  are  raised  out  of  a  natural  state,  though  they  are  not  renewed 
after  the  image  of  God.  Such  persons  may  aver,  that  they  hold  to  the 
doctrine  of  the  total  depravity  of  human  nature  :  but  their  views  are 
widely  dilVercnt  from  those  which  are  exhibited  in  the  Bible.  And 
their  error  appears  to  consist  in  putting  the  dividing  line  between  a 
natural  and  a  gracious  state  in  the  wrong  place.  When  the  apostle 
declares  that  the  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  but  that  he  who  is  spiritual  judgeth  all  things ;  it  is  manifest, 
that  by  the  natural  man  he  intends  every  man  who  is  destitute  of  a 
renovation  of  heart.  If  so,  man's  natural  state  remains,  until  changed 
by  regenerating  grace.  When  Jesus  declai'es,  "  That  which  is  born 
of  the  flesh  is  flesh,  and  that  which  is  born  of  the  Spirit  is  spirit,"  it 
certainly  implies,  that  the  corrupt  influence  of  the  first  birth  remains 
entire,  until  it  is  interrupted  by  the  influence  of  the  second  birth,  which 
is  eflected  by  the  Spirit  of  God.  The  first  is  man's  natural,  and  the 
second  his  spiritual  state  ;  and  the  line  which  divides  between  them  is 
that  spiritual  birth,  by  which,  in  a  very  important  sense,  we  begin  our 
lives  anew. 

The  view  which  has  now  been  given  of  our  fallen  nature,  humbling 
as  it  may  seem,  is  most  certainly  in  accordance  with  the  word  of  God. 
We  have  seen  that  passages  are  found,  where  the  design  is  to  prove 
the  greatness  of  man's  depravity,  the  language  of  which  most  naturally 
imports  this  depravity  to  be  entire.  With  these  agree  the  texts  which 
speak  of  the  whole  race,  with  all  their  diftbrent  appearances,  as  sus- 
taining one  common  character  and  possessing  one  heart.  In  perfect 
accordance  M'ith  both  these  classes  of  texts  are  those  which  represent 
the  most  specious  performances  of  sinners  as  wholly  unacceptable, 
and  even  abominable  in  the  sight  of  God.  The  same  views  of  depravity 
are  confirmed  by  all  those  passages  which  teach  us,  that  there  exists 
a  fundamental  diflcreace  of  character  between  the  saints  (however 
imperfect  they  may  be)  and  all  the  rest  of  mankind.  And  in  harmony 
with  all  these  classes  of  texts  are  those,  which  promise  good  to  every 


APOSTACY    AND    DEPRAVITY.  77 

one  who  loves  God  ;  and  yet  limit  the  good  promised  to  such  as  are  born 
of  the  Spirit.  And  is  there  any  thing  in  all  the  word  of  God  that  does  not 
agree  with  this  united  testimony  in  support  of  the  doctrine  ;  yea,  of  that 
view  of  it  which  supposes  our  sinfulness  to  remain  entire  until  coun- 
teracted  by  regenerating  grace  ?  Is  there  a  single  word  that  denies 
the  apostacy  of  man  ;  or  the  complete  sinfulness  of  every  heart  which 
still  remains  unreconciled  to  God  ? 

None  will  pretend  that  there  is  a  solitary  text  which  denies  the 
apostate  condition  and  depraved  character  of  man ;  but  there  are  some 
who  attempt  to  adduce  scripture,  to  disprove  the  entireness  of  his 
depravity.  I  will  glance  at  two  or  three  of  their  principal  texts.  This 
is  one :  "  But  a  manifestation  of  the  Spirit  is  given  to  every  man  to 
profit  withal."  1  Cor.  xii.  7.  Suppose  the  meaning  of  this  text  had 
been,  that  every  man  in  the  world  has  the  Spirit  of  God  to  strive  with 
him  ;  still  it  would  not  be  saying  a  word  against  the  entire  depravity 
of  every  one  who  is  not  bom  of  the  Spirit,  and  transformed  by  the 
renewing  of  his  mind.  But  from  the  context  we  learn  that  the  passage 
means  no  such  thing.  It  clearly  refers  to  those  miraculous  gifts  that 
were  then  in  the  church,  which  were  imparted  according  to  the  good 
pleasure  of  God,  one  gift  to  one  member,  and  another  to  another  mem- 
ber ;  and  all  for  the  sake  of  qualifying  them  to  profit  the  whole  body 
of  Christ. 

Another  of  these  texts  is  found  in  the  second  chapter  of  Titus  :  "  For 
the  grace  of  God  that  bringeth  salvation  hath  appeared  to  all  men."  But 
what  does  this  passage  say  to  disprove  our  doctrine  ?  Does  any  one 
suppose  that  the  apostle  meant  to  say,  that  the  grace  of  God  had  made 
its  appearance  in  the  souls  of  all  men,  and  that  all  men  had  already 
begun  to  be  saved  from  their  sins  ?  Why  then  does  the  psalmist  say, 
"  Salvation  is  far  from  the  wicked  ? "  And  why  was  it  noted  at  the 
conversion  of  Zaccheus,  "  This  day  is  salvation  come  to  this  house  ?  " 
The  gospel,  which  is  a  system  full  of  grace,  exhibiting  a  way  of  salva- 
tion adapted  to  the  wants  of  sinners,  has  appeared  tO  all  men  ;  it  is 
propagated  without  restraint,  and  is  required  to  be  preached  to  every 
creature  under  heaven.  But  the  scriptures  by  no  means  encourage 
the  preachers  of  this  gospel,  to  expect  to  find  a  gracious  preparation 
in  the  hearts  of  all  men,  to  receive  the  message  which  they  bring 
to  them. 

To  these  two  passages  I  will  add  another :  "  That  was  the  true  light 
which  lighteth  every  man  that  cometh  into  the  world."  John  i.  8.  If 
every  man  in  the  world  has  some  light,  and  more  than  he  would  have 
had  in  case  Christ  had  never  become  the  light  of  the  world,  still  it  does 
not  follow  as  a  consequence,  that  every  man  has  some  degree  of  good- 
ness. Light  does  not  always  mean  holiness.  Light  shines  in  darkness, 
but  the  darkness  comprehends  it  not.  "  This,"  said  the  Savior,  "  is  the 
condemnation,  that  light  is  come  into  the  world,  and  men  loved  darkness 
rather  than  light  because  their  deeds  were  evil."   John  iii.  19. 

Neither  of  these  passages,  which  are  so  much  relied  on,  claims  for 
unrenewed  nature  the  least  degree  of  moral  good,  or  conformity  to  the 
divine  image.  Nor  do  we  find  any  thing  in  their  connection,  that 
would  lead  us  to  suppose  them  to  be  introduced  for  such  a  purpose.  But 
the  passages  which  were  adduced  to  support  the  doctrine  of  an  entire 

10 


78  AroSTACY   AND   DEPRAVITY, 

depravity,  could  not,  without  suffering  great  violence,  be  made  to  mean 
any  thing  else. 

Some  may  think  there  is  a  want  of  internal  harmony  or  self-consis- 
tency  in  this  Article  ;  since  it  represents  apostates  to  be  totally  depraved, 
and  at  the  same  time  aUogether  guilty.  Such  suppose  that  total  depra- 
vity destroys  free  agency,  and,  of  course,  the  criminality  of  continu- 
ing in  sin.  This  objection  arises  from  an  entire  mistake  concerning 
the  nature  of  free  agency.  Those  intelligent  beings  who  uniformly 
possess  the  same  unmixed  character,  are  as  completely  free  agents,  as 
those  who  vibrate  between  good  and  evil,  alternately  choosing  each  of 
them.  God  is  a  free  agent,  though  he  never  vibrates,  but  is  unchange- 
ably  holy.  The  angels  of  light  have  never  had  but  one  kind  of  exerci- 
ses ;  and  yet  who  will  say  they  are  not  voluntary  and  free  in  all  their 
obedience  ?  Nor  are  the  angels  of  darkness  any  less  free,  though  they 
have  been  totally  vitiated  ever  since  their  first  apostacy.  The  children 
of  Adam,  even  in  their  unrecovered  state,  are  agents,  as  perfectly  free 
as  can  be  found  in  any  part  of  the  creation.  They  are  entirely  depraved; 
therefore  all  their  affections  are  of  a  selfish  nature  :  but  they  are  not  on 
that  account  less  voluntary.  They  prefer  such  affections  to  those  that 
are  benevolent.  If  depravity  brings  along  with  it  guilt,  it  seems  rea- 
sonable to  suppose  that  its  augmentation,  instead  of  diminishing,  should 
increase  the  degree  of  guilt. 


THE       ARTICLE       HARMONIZED. 

This  Article  does  not  disagree  with  those  which  precede  it.  The 
apostacy,  together  with  all  the  sin  which  it  draws  after  it,  is  at  vari- 
ance with  every  thing  that  is  good  ;  but  its  presentation  to  us  in  the 
scriptures,  is  in  such  a  way  as  to  be  harmonious  with  the  whole  system 
of  divine  truth.  By  comparing  the  present  Article  with  the  one  which 
immediately  precedes  it,  we  increase  our  views  of  Ihe  evil  nature  and 
ill  desert  of  sin.  The  law  of  God  is  a  moral  rule,  to  regulate  the 
conduct  of  intelligent  creatures,  and  sin  is  a  moral  evil,  which  is  a 
violation  of  this  rule.  "  Sin  is  a  trangression  of  the  law."  This  is 
the  scripture  definition  of  it.  It  is  entirely  the  reverse  of  what  the 
law  requires. 

In  examining  that  summary  of  the  law  which  was  piven  by  Christ, 
we  saw  that  all  its  commands  enjoined  love,  and  could  be  fulfilled  in 
no  degree  without  it :  also,  that  the  love  which  was  enjoined  was  uni- 
versal and  impartial ;  supreme  when  exercised  towards  the  infinite 
God,  and  when  exercised  towards  fellow  creatures,  the  same  as  to 
ourselves.  Sin  consists  in  transgressing  this  law  ;  but  not  in  ceasing 
to  possess  such  an  exercise  as  love.  Apostacy  from  God  did  not  even 
diminish  the  degree  of  love  exercised  ;  for  apostates,  as  well  as  inno- 
cent creatures,  love  with  all  their  heart,  soul,  mind,  and  strength. 
Apostacy  in  its  origin  does  not  consist  in  any  natural  imbecility,  but  in 
a  voluntary  transfer  of  the  affections  to  wrong  objpcts  ;  and  it  can  be 
persisted  in  only  in  the  same  voluntary  way.  It  is  beyond  controversy 
that  fallen  creatures  still  love  themselves.  "All  men  seek  their  own." 
In  the  most  wicked  and  perilous  times  it  is  said,  ♦'  Men  shall  be  lovers 


AP03TACY    AND    DEPRAVITY.  79 

of  their  own:  ilves."  Sin  does  nothing  to  diminish  the  degree  of  love 
which  they  exercise  towards  themselves,  though  it  makes  them  act 
like  the  veriest  fools  in  the  choice  of  means  to  promote  even  their 
own  happiness. 

The  whole  affection  of  a  totally  depraved  creature  centres  in  himself. 
Himself  is  the  only  object,  out  of  the  three  classes  proposed  in  the 
divine  law,  which  an  apostate  continues  to  love.  The  law  says,  Thou 
shalt  love  God,  thy  neighbor,  and  thyself.  That  creature,  who  retains 
his  original  uprightness,  cheerfully  consents  to  the  law  in  each  of  these 
particulars :  but  the  apostate  dissents  from  the  law  in  relation  to  the 
first  two  objects,  and  gives  to  the  last,  which  is  a  mere  speck  in  crea- 
tion, all  that  love  which  the  Creator  requires  to  be  exercised  towards 
Himself  and  his  whole  intelligent  family.  Men,  who  are  full  of  love 
to  themselves,  are  described  as  destitute  of  love  to  God.  Lovers  of 
pleasures  are  not  lovers  of  God.  It  Avas  manifestly  the  sentiment  of 
Christ,  that  men  who  did  not  love  God,  had  no  love  to  their  fellow 
men,  except  that  which  had  its  source  in  love  to  themselves  :  "  For 
sinners,"  said  he,  "  love  those  that  love  them."  The  entire  sinfulness 
of  apostate  creatures  does  not  therefore  consist  in  a  destitution  of  all 
love  ;  but  in  a  destitution  of  all  pure  love,  all  that  whij^h  rises  above 
self.  Selfishness  is  the  comprehensive  sin,  which  includes  all  that  is 
evil  in  the  character  of  transgressors.  There  is  no  sin  committed 
where  self  gratification  is  not  the  immediate  or  ultimate  end.  Hence 
it  is,  that  the  whole  of  a  sinner's  life  is,  by  an  inspired  apostle,  summed 
up  in  one  word,  namely,  his  living  to  himself.     2  Cor.  v.  15. 

The  nature  of  sin,  as  it  has  now  been  described,  is  capable  of  being 
clearly  understood,  even  by  a  child.  We  can  every  one  of  us,  by  means 
of  our  own  experience,  form  a  definite  idea  of  selfishness ;  for  we  know 
what  it  is  to  be  governed  by  interested  motives.  Now  to  be  governed 
by  such  motives  entirely,  is  to  be  completely  under  the  dominion  of  sin. 
Of  motives  more  contracted  and  unworthy  we  can  form  no  conception. 
Malice  of  the  most  malignant  kind,  takes  its  rise  in  a  selfish  heart. 
Envy  springs  from  the  same  corrupt  fountain.  So  does  pride,  cove- 
tousness,  intemperance,  uncleanness,  and  every  other  vile  affection  and 
base  action. 

In  the  foregoing  Article,  while  looking  at  the  nature  of  moral  gov- 
ernment,  we  were  led  to  contemplate  apostacy  from  God  as  an  evil 
which  might  exist ;  but  now  it  is  presented  to  us  as  a  fact.  And 
when  we  contemplate  sin  as  an  actual  existence,  it  appears  as  vile  and 
noxious,  as  the  prohibitions  and  threatenings  of  the  law  ever  repre- 
sented it.  By  what  has  transpired  it  is  proved  out,  that  the  tendency 
of  sin  is  utterly  to  ruin  the  character  of  intelligent  beings.  It  niakes 
them  odious  and  mischievous,  in  proportion  as  they  have  capacities  to 
qualify  them  to  be  amiable  and  useful. 

What  an  inconceivably  vile  and  mischievous  being  is  Satan  !  In 
his  state  of  innocence  he  was  among  the  first  of  the  works  of  God ;  but 
sin  has  rendered  him  vile  and  despicable  beyond  any  other  being  in  the 
universe.  See  Gen.  iii.  14.  In  his  case  we  see  that  sin  not  only 
spoils  the  creature  who  commits  it,  but  that  its  natural  tendency  is  to 
destroy  all  the  good  there  is  in  the  universe.  Since  he  is  distinguished 
from  the  other  fallen  angels  as  their  leader  and  prince,  there  is  reason 


80  APOSTACY    AND    DEPRAVIXr. 

to  believe  that  rebellion  commenced  with  him,  and  that  he  would  have 
drawn  into  it  all  the  angels  of  light,  had  it  been  in  his  power.  He  did 
effect,  as  we  well  know,  the  revolt  of  the  whole  race  of  man,  by 
drawing  our  common  parents  from  their  allegiance.  And  now,  since 
a  kingdom  of  reconciliation  has  been  set  up  in  this  apostate  world,  he 
is  doing  all  in  his  power  to  hinder  its  success.  He  walks  about  seek- 
ing whom  he  may  devour.  1  Pet.  v.  8.  In  this  individual  being  we 
see  strikingly  exemplified  the  nature  and  tendency  of  moral  evil.  Its 
nature  and  tendency  are  the  same  in  every  other  sinful  creature. 

Thus  by  its  actual  existence,  sin  is  shown  to  be  most  vile  and  ruin- 
ous. Is  it  not  proper  to  denominate  it  an  infinite  evil  ?  We  are 
sensible  there  is  no  creature,  not  even  the  prince  of  devils,  who  can 
oppose  God  with  infinite  strength  ;  for  all  created  minds  are  limited 
in  their  capacities.  But  rebellion  against  the  government  of  the  Most 
High,  is  the  greatest  evil  of  which  creatures  are  capable.  It  is  viola- 
ting the  greatest  possible  obligation,  and  the  mischief,  which  it  has  a 
direct  tendency  to  produce,  is  absolutely  infinite. 

The  apostacy  which  has  taken  place  has  afforded  an  opportunity  to 
the  Supreme  Lawgiver  to  furnish  us  with  a  practical  exposition  of  his 
law.  We  are, now  taught  by  facts,  that  its  penalty  is  incurred  by  the 
first  sin,  and  that  its  penalty  is  nothing  less  than  punishment  without 
■end.  "  The  angels  which  kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting  chains  under  darkness  unto 
the  judgment  of  the  great  day."  Jude  6.  As  soon  as  man  had  become 
a  transgressor  of  the  law,  he  was  driven  from  an  earthly  paradise,  the 
figure  of  a  heavenly  ;  and  a  flaming  sword  which  turned  every  way, 
was  so  placed  as  to  keep  the  way  of  the  tree  of  life.  Gen.  iii.  24. 
The  solemn  denunciation  was  then  pronounced,  "  Dust  thou  art,  and 
imto  dust  thou  shalt  return  ; "  and  this  has  been  executed  before  our 
eyes  with  an  aflecting  exactness,  which  seems  designed  to  give  ocular 
proof  of  the  certainty  of  the  "  second  death,"  unless  its  pains  should 
!be  avoided  by  an  interest  in  the  Redeemer's  righteousness.  The  race 
of  Adam,  excepting  those  who  have  been  recovered  by  grace,  are  as 
much  under  the  cm-se  of  the  law  as  the  apostate  angels  :  "  As  many 
as  are  of  the  works  of  the  law  are  under  the  curse  ;  for  it  is  written, 
Cursed  is  every  one  that  -continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them."  Gal.  iii.  10.  These  apostacies 
liave  given  an  opportunity  for  Cod  to  show  his  creatures  what  he 
meant  by  the  threatenings  annexed  to  his  law.  The  sinning  angels 
are  now  suffering  punishment  witiiout  hope  of  release.  Fallen  men 
are  under  the  same  condemnation,  but  with  this  difference,  that  they 
are  favored  with  another  probation.  But  as  this  probation  is  repre- 
isented  to  be  wholly  of  grace,  it  helps  establish  the  point,  that  the  evil 
threatened  in  the  law  is  nothing  less  than  death  eternal. 

Sin,  though  a  transgression  of  the  law,  is  not  an  abrogation  of  it ; 
there  is  therefore  no  want  of  agreement  between  that  Article,  which 
exhibits  the  law  as  a  perfect  rule  of  moral  government,  and  this,  which 
shows  it  has  been  shamefully  transgressed.  The  law  remains  in  full 
ibrce,  though  the  conduct  of  apostates  has  manifested  their  determination 
to  be  regulated  by  it  no  longer.  But  when  the  precept  is  disregarded, 
the  penalty  takes  effect ;  and  ^punishment  executed  upon  the  transgres- 


APOSTACY    AND    DEPRAVITY.  81 

sor,  preserves  the  law  from  suffering  that  contempt  which  otherwise 
would  result  from  his  transgression. 

Some  may  think  there  is  no  harmony  between  this  and  the  second 
Article.  We  readily  grant  that  the  Creator  is  not  glorified  by  the 
rebellion  of  his  creatures,  through  any  natural  tendency  it  can  have  to 
produce  such  a  result.  It  is  certain,  that  nothing  can  be  more  remote 
from  the  intention  of  rebellious  creatures,  than  to  glorify  God.  Could 
they  succeed  in  their  projects,  his  declarative  glory  would  suffer  an 
eternal  eclipse.  But  that  which  was  spoken  by  the  psalmist  concern- 
ing a  portion  of  God's  enemies,  will  apply  to  them  all :  "  They  intended 
evil  against  thee  ;  they  imagined  a  mischievous  device,  which  they  are 
not  able  to  perform."  Ps.  xxi.  11.  There  is  probably  no  part  of  all 
the  system  of  God's  providence,  where  his  infinite  perfections  will 
be  so  gloriously  displayed,  as  in  his  management  of  this  dreadful 
rebellion. 

This  Article  is  in  harmony  with  the  first.  It  is  in  view  of  the  truth 
contained  in  that  Article,  that  we  discover  the  immensely  evil  nature 
of  the  rebellion  which  is  treated  of  in  this.  The  Being  against  whom 
angels  and  men  have  rebelled,  is  none  other  than  the  eternal,  all-suffi- 
cient, holy,  and  blessed  God.  He  it  is  whom  we  have  hated,  whose 
authority  we  have  contemned,  and  whose  favor  we  have  despised.  A 
Being  of  such  unspotted  holiness,  as  that  Article  exhibited,  must  infi- 
nitely abhor  such  a  vile  thing  as  the  rebellion  of  the  subjects  of  his 
moral  government.  It  ought  not  to  excite  our  w  onder  that  he  could 
not  endure  to  have  those  angels,  who  by  transgression  had  become 
devils,  remain  in  heaven  ;  or  that  he  should  expel  our  apostate  parents 
from  Eden  ;  or  that  he  should  deluge  the  old  world  with  water  and  the 
cities  of  the  plain  with  fire,  on  account  of  their  high-handed  contempt 
of  his  righteous  authority.  Nor  ought  we  to  think  it  strange  to  hear 
it  said,  "  God  is  angry  with  the  wicked  every  day." 

REMARKS. 

1.  What  an  unprovoked  thing  is  rebellion  under  the  government  of 
GoD  !  Nothing  could  be  more  causeless  than  the  apostacy  of  angels 
and  men.  Well  might  the  supreme  King  say,  "  They  hated  me  with- 
out cause."  He  who  required  their  subjection  was  their  Creator  and 
Benefactor ;  and  nothing  could  be  more  righteous  and  benevolent  than 
the  laws  by  which  he  required  them  to  be  ruled.  Why  were  they  not 
contented  to  be  the  subjects  of  such  a  King,  and  to  be  ruled  by  such 
perfect  laws  ? 

2.  Rebellion  against  the  government  of  God  is  as  foolish  as  it  is 
wicked.  How  could  the  first  rebel  entertain  the  least  expectation  of 
success  in  his  resistance  of  the  authority  of  the  Most  High,  the  being 
who  gave  existence  to  a  universe  !  And  what  encouragement  can 
later  rebels  have  to  imagine  they  shall  be  able  to  harden  themselves 
against  God,  and  prosper  ?  Notwithstanding  the  expulsion  of  sinning 
angels  from  the  paradise  above,  and  of  our  simiing  progenitors  from  a 
paradise  below,  the  rebellion  against  the  government  of  heaven's  King 
is  still  prosecuted,  and  with  as  much  zeal  as  if  the  most  sanguine  hopes 
were  entertained  of  final  success. 


82  ATONEMENT. 

Rebellion  against  divine  government  is  foolish,  not  only  because 
there  is  no  hope  of  success,  but  because  without  this  government  the 
universe  can  never  have  peace  and  happiness.  Were  the  enemies  of 
God  to  succeed  in  their  attempts  to  subvert  his  government,  what 
would  they  establish  in  its  room  ?  All  such  attempts  to  better  their 
condition,  are  well  described  by  the  conduct  of  those,  who  forsake  a 
fountain  of  living  waters  for  broken  cisterns  which  can  hold  no 
water. 

3.  It  is  truly  affecting  to  think  how  much  mischief  a  single  indi- 
vidual can  do.  "  One  sinner  destroyeth  much  good."  There  is 
reason  to  believe,  the  rebellion  in  heaven  began  with  one  of  the  angels, 
and  that  the  rebel  angel  effected  the  apostacy  of  a  multitude  of  his 
associates.  This  did  not  satisfy  him  :  he  next  drew  from  allegiance 
our  first  mother  ;  and  she  in  her  turn  prevailed  with  our  first  father  to 
disobey  the  divine  command  :  and  thus  our  whole  race  was  rendered 
corrupt.  How  affecting  the  thought,  that  sin  has  such  a  tendency  to 
diffuse  itself.  If  an  individual  has  the  power  of  being  so  extensively 
mischievous,  with  how  much  care  ought  every  one  of  us  to  watch 
over  all  he  does,  all  he  writes,  all  he  speaks,  or  even  thinks.  A 
mischievous  life  is  what  we  ought  to  deprecate  more  than  poverty 
and  disgrace. 

4.  If  sin  belongs  to  the  character  of  man,  then  it  belongs  to  you  and 
me,  for  we  are  men.  To  acknowledge  that  human  nature  is  depraved, 
is  one  thing  ;  and  to  feel  that  we  are  sinners,  is  another.  Do  we  admit 
that  what  has  been  said  to  prove  that  human  depravity  is  entire,  will 
apply  to  oiirselves  ?  Are  we  fully  convinced  of  total  depravity  in  rela- 
tion to  our  own  hearts  ?  Am  /  ?  Are  you  ?  And  is  this  conviction 
the  result  of  an  actual  survey,  which  each  one  has  taken  of  his  own 
heart  and  Ufe  ?  To  be  destitute  of  such  conviction,  implies  self-igno- 
rance, and  betokens  a  state  of  moral  death. 


ARTICLE    V. 

By  means  of  an  infinite  Atonement  for  sin,  God  has  made  a 

PROVISION,  whereby  THE    RACE  OF  AdAM   CAN    BE    DELIVERED    FROM 
their  STATE  OF  DEPRAVITY  AND  CONDEMNATION. 

It  is  matter  of  eternal  gratitude  and  praise,  that  a  doctrine  which  so 
brightens  the  prospects  of  our  fallen  world,  is  revealed  with  such  copi- 
ousness and  plainness  in  the  Avord  of  God.  Here  is  that  fountain 
which,  it  was  predicted,  should  be  opened  to  the  house  of  David  and 
the  inhabitants  of  Jerusalem  for  sin  and  for  uncleanness.  Zech.  xiii.  1. 
Indeed  there  is  no  other  such  fountain  ;  and  this  is  free,  not  for  the 
house  of  David  and  the  inhabitants  of  Jerusalem  alone,  but  for  the 
whole  of  this  polluted  world. 


ATONEMENT.  83 

The  word  atmiement,  which  occurs  frequently  in  the  Old  Testament, 
is  found  but  once  in  the  New.  Rom.  v.  11.  In  this  place  the  sense 
of  the  original  word  is  reconciliation.  Atonement  is  thus  denominated, 
not  because  it  is  reconciliation  itself,  nor  because  it  is  the  efficient  cause 
of  it,  but  rather  on  account  of  the  influence  it  exerts  in  preparing  the 
way  for  a  reconciliation,  to  be  effected  by  the  agency  of  the  Holy 
Ghost.  Propitiation  is  a  word  much  of  the  same  import,  implying  that 
an  expedient  has  been  devised  to  render  a  peace  between  our  offended 
Sovereign  and  his  offending  subjects,  consistent  with  the  maintenance 
of  his  supreme  authority  over  us.  Rom.  iii.  25.  1  John  ii.  2,  and  iv. 
10.  Besides  the  terms  atonement  and  propitiation,  the  scriptures  have 
made  use  of  a  number  of  other  words  to  describe  the  same  thing  :  such 
as  a  sin-offering ;  a  sacrifice  ;  a  price  Avith  which  we  are  bought ;  a 
ransom,  a  redemption  by  which  we  are  redeemed  ;  a  righteousness 
brought  in,  a  righteousness  by  which  comes  the  free  gift  unto  justifi- 
cation of  life,  and  through  which  grace  reigns  unto  eternal  life.  Ex. 
xxix.  14.  Heb.  xiii.  11, 12.  Heb.  ix.  26,  and  x.  26.  1  Cor.  vi.  20. 
Matt.  XX.  28.     Rom.  iii.  24.     Dan.  ix.  24.     Rom.  v.  18—21. 

The  atonement,  by  whatever  name  it  is  known,  is  manifestly  a 
provision  for  apostate  men,  to  rendei  it  honorable  to  the  government  of 
the  Most  High,  for  him  to  reconcile  them  to  himself,  and  remit  the 
punishment  of  their  sins.  "  God  was  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses  unto  them."  2  Cor.  v.  \Q. 
The  inconsistency  of  granting  forgiveness  to  rebellious  men,  unless 
they  become  reconciled  to  God,  and  exercise  unfeigned  repentance  for 
their  sins,  must  be  evident  to  all. 

But  why,  (some  will  say,)  must  forgiveness  be  granted  through  the 
blood  of  Christ  ?  Why  can  not  God  forgive  those  who  repent  without 
any  expiation  for  their  sins  ?  Does  not  a  scheme  of  religion  which 
makes  an  expiatory  sacrifice  necessaiy  to  forgiveness,  represent  him  as 
implacable,  rather  than  merciful  ?  Let  me  hope  that  I  shall  have  the 
most  careful  and  candid  attention  of  every  individual,  to  a  doctrine 
which  claims  to  be  at  the  very  foundation  of  the  religion  of  the  gospel. 
That  it  does  make  this  claim,  is  made  clear  by  such  passages  as  these  : 
"  This  is  the  stone  which  was  set  at  nought  of  you  builders,  which  is 
become  the  head  of  the  corner.  Neither  is  thei-e  salvation  in  any 
other  ;  for  there  is  none  other  name  under  heaven  given  among  men 
whereby  we  must  be  saved."  "  For  other  foundation  can  no  man  lay, 
than  that  which  is  laid,  which  is  Jesus  Christ."  "  For  I  determined 
not  to  know  any  thing  among  you,  save  Jesus  Christ,  and  him  cruci- 
fied."    Acts  iv.  12.     1  Cor.  ii.  2  ;  iii.  11. 

Let  the  gospel  atonement  be  investigated  ;  and  let  its  unlovely  fea- 
tures (if  it  has  such)  be  pointed  out.  But  surely,  if  the  law  be  viewed 
as  holy,  just,  and  good,  I  do  not  see  how  it  is  possible  the  atonement 
should  be  considered  as  unlovely.  And  does  the  Creator,  I  would  ask, 
appear  unamiable,  because  he  claims  the  prerogative  to  exercise 
authority  over  his  intelligent  creatures  ?  Is  it  not  altogether  better  for 
the  moral  system  to  have  government  than  to  be  without  it  ?  And  who 
is  so  capable  of  exercising  this  government  as  the  infinite  God  :  or  to 
whom  else  does  it  appertain  to  sway  the  sceptre  of  the  universe  ?  All 
will  acknowledge  that  obedience  to  good  laws  is  preferable  to  a  state 


84  AT0T?E3IENT. 

of  anarchy.  And  can  we  conceive  of  better  laws,  than  those  which 
are  presented  to  us  in  the  word  of  God  ?  If  it  should  be  said,  "  The 
precepts  are  good,  but  the  penalties  are  dreadful,"  I  would  ask.  Who 
ever  heard  or  conceived  of  laws  without  penalties  ;  or  of  what  force 
are  penalties  in  case  they  are  not  dreaded  ?  The  gift  of  ajiery  law  to 
Israel,  is  spoken  of  as  an  expression  of  God's  love  to  that  people.  Deut. 
xxxiii.  2,  3.  "  The  law  worketh  wrath  ;  "  and  yet  the  same  benevolent 
character  in  the  Lawgiver,  is  displayed  in  the  penalty  which  worketh 
wrath,  as  in  the  precepts  which  enjoin  obedience.  The  wrath  \vhich 
is  threatened,  and  which  is  actually  executed  on  the  breakers  of  the 
law,  is  not  in  the  least  degree  malevolent.  Who  does  not  distinguish 
between  a  selfish  revenge,  which  is  gratified  with  inflicting  evil  on  its 
enemy,  in  contrariety  to  wholesome  laws,  and  the  infliction  of  a  merited 
punishment,  in  support  of  those  laws? 

The  laws  of  God  are  every  thing  to  the  moral  system.  They  must 
be  supported,  or  his  throne  is  overturned  :  they  must  be  supported,  or 
the  intelligent  creation  becomes  a  scene  of  wild  disorder  and  wretch- 
edness. Without  a  penalty,  laws  can  not  exist ;  and  if  transgressions 
are  connived  at,  the  penalty  is  worse  than  useless. 

The  object  of  the  supreme  Lawgiver,  in  providing  a  propitiatory 
offering,  was  not  to  placate  his  feelings  towards  sin  :  His  feelings 
towards  this,  can  never  be  changed.  Nor  was  it  to  originate  feelings 
of  benevolence  towards  simiers,  for  such  feelings  he  had  always  pos- 
sessed ;  as  the  very  provision  of  an  atouement,  and  one  so  exceedingly 
expensive,  clearly  shows  :  "  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins."  1 
John,  iv.  10.  But  his  object  was  to  condemn  sin  as  publicly,  pointedly, 
and  fully,  as  if  sinners  themselves  had  suffered  that  endless  punishment 
which  their  rebellion  had  deserved. 

Could  sin  have  been  pardoned  withotd  atonement,  and  yet  the  char- 
acter of  the  divine  Lawgiver  remained  unsullied,  the  law  unimpaired, 
and  the  moral  system  uninjured,  then  might  such  a  thing  have  been 
done.  If  there  had  been  a  law  given,  (any  scheme  of  religion  without 
atonement,)  which  could  have  given  life,  (i.  e.  to  transgressors,)  verily 
righteousness  shotdd  have  been  by  the  law.    Gal.  iii.  21. 

If  the  mere  declarations  ot  our  holy  Sovereign,  asserting  his  abhor- 
rence of  man's  apostacy,  after  it  had  taken  place,  would  have  answered 
all  the  ends  of  the  infliction  of  punishment,  in  support  of  government, 
then  might  sin  have  been  forgiven  without  an  atonement.  But  who 
can  believe  that  mere  declarations  would  have  answered  the  same  pur- 
pose as  punishment,  in  preserving  the  honor  of  the  broken  law  ?  If 
they  would,  why  might  not  the  penalty  have  been  dispensed  Avith  in 
the  very  formation  of  the  law  ;  and  mere  declarations  have  supplied  its 
place  ?  But  no  such  law  was  ever  enacted,  or  thought  of,  by  any 
government,  either  human  or  divine. 

Moral  means,  let  it  be  remembered,  are  indispensably  necessary  for 
the  proper  management  of  moral  agents.  The  power  which  God  has 
to  work  directly  on  their  hearts  does  not  set  aside  this  necessity.  Among 
the  means  for  regulating  the  concerns  of  the  moral  system,  a  good  laAv 
is  absolutely  requisite  ;  and  a  penalty  subjoined,  as  we  have  already 
seen,  is  essential  to  the  very  existence  of  law  :  nor  can  the  law  con- 


ATONEMENT.  85 

tinue  to  be  respected,  or  be  of  use  in  preserving  order,  as  soon  as  it  is 
seen  that  its  violations  are  to  be  passed  over  unnoticed.  The  trans- 
gressors must  be  punished,  unless  something  else  can  be  done,  which 
will  exert  as  great  and  lasting  an  influence  in  securing  respect  for  the 
law.  Both  these  methods  have  been  taken  by  the  divine  Lawgiver. 
He  has  punished  many  of  the  transgressors  of  his  law,  according  to 
the  threatenings  he  had  denounced  ;  he  has  also  provided  an  atoning  sa- 
crifice, which  is  designed  to  manifest  his  approbation  of  obedience  and 
disapprobation  of  transgression,  as  clearly  and  emphatically  as  it  is 
done  by  the  punishment  of  transgressors. 

Could  men  have  been  redeemed  from  punishment,  by  such  corrupti- 
ble  things  as  silver  and  gold,  the  blood  of  Christ  would  not  have  been 
required.  If  an  atonement,  which  cost  no  suffering,  would  have  equally 
answered  the  purposes  of  moral  government,  the  benevolence  of  the 
Supreme  Ruler  would  have  preferred  it ;  for  he  has  solemnly  declared, 
he  takes  no  pleasure  in  pain,  even  that  which  is  endured  by  his  ene- 
mies. Ezek.  xviii.  23.  Had  the  mere  obedience  of  Christ  been  suffi- 
cient to  condemn  our  transgression  of  the  law,  nothing  more  would 
have  been  required  to  prepare  the  way  for  our  forgiveness.  But  we 
are  assured  that  without  shedding  of  blood  tliere  is  no  remissi&n.  Heb. 
ix.  22.  In  the  siimer's  substitute  there  must  be  suffering  as  well  as 
obedience.  The  scripture  makes  it  as  necessary  that  we  should  have 
a  suffering  Savior,  as  that  we  should  have  any  Savior  at  all.  Those 
sacrifices  which  were  designed  to  shadow  forth  him  that  was  to  come, 
did  not  make  their  typical  atonement  without  the  endurance  of  pain. 
They  suffered  a  violent  death  ;  their  blood  was  poured  out  at  the  bottom 
of  the  altar,  and  their  flesh  consumed  by  fire.  The  Redeemer,  foretold 
by  the  prophets,  was  to  be  wounded  for  our  transgression  and  bruised  for 
our  iniquities.  Concerning  the  Messiah  it  was  predicted  that  he  should 
be  cut  off,  but  not  for  himself.  Isa.  liii.  5.  Dan.  ix.  26.  In  expounding 
the  things  concerning  himself  he  said,  "  Ought  not  Christ  to  have  suf. 
fered  these  things  V  "  Thus  it  is  written,  and  thus  it  behooved  Christ 
to  suffer. ^^     Luke  xxiv.  26,  46. 

Suflcring  is  made  essential  to  an  atonement  for  sin  ;  and  yet  mere 
suffering  gives  it  no  value.  Innocence  must  be  united  with  suflTering. 
Obedience,  though  insufficient  of  itself,  is  nevertheless  essential  to 
atonement.  The  victims  sacrificed  under  the  law  were  all  required  to 
be  without  blemish :  by  which  we  are  admonished,  that  no  sufl^erings 
endured  by  a  sinful  being  could  make  atonement  for  sin.  The  least 
moral  defect  in  the  Redeemer  would  have  destroyed  the  efficacy  of  his 
expiatory  suffei'ings,  however  great  they  might  have  been.  But  in  him 
no  such  defect  appeared.  He  was  holy,  harmless,  undefiled,  and  sep- 
arate  from  sinners.  The  apostle  declares  our  redemption  to  be  effected 
by  "  the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot."    1  Pet.  i.  19. 

Nor  are  siffering  and  innocence,  when  coinbined,  sufficient  to  consti- 
tute an  atonement  for  sin.  They  were  both  found  in  the  typical  sacri- 
fices ;  and  yet  these  sacrifices  were  wholly  inefficacious  to  accomplish 
this  object.  "  For  it  is  not  possible,"  saith  the  Holy  Ghost,  "  that  the 
blood  of  bulls  and  goats  should  take  away  sin."  Heb.  x.  4.  The 
impossibility  of  their  taking  away  sin,  arises  from  their  entire  inade- 

11 


86  ATONEMENT. 

quacy  to  fix  upon  it  a  sufficient  stigma,  or  afford  a  proper  conviction 
to  the  subjects  of  moral  government  of  God's  determination,  at  all 
events,  to  sustain  the  honor  of  his  violated  law.  Hence  it  was,  that  all 
which  was  endured  by  that  immense  number  of  victims,  offered  in 
sacrifice  by  divine  appointment,  during  the  four  thousand  years  that 
preceded  the  coming  of  Christ,  (though  it  constituted  a  great  amount 
of  suflTering)  could  not  make  the  least  atonement  for  sin.  They  were 
the  sufferings  of  irrational  creatures,  and  therefore  possessed  no  moral 
worth.  Their  use,  even  at  the  time  of  their  being  offered,  was  merely 
typical,  pointing  forward  to  the  Lamb  of  God  which  taketh  aAvay  the 
sin  of  the  world. 

The  redemption  system  originated  in  the  pure  benevolence  of  God. 
It  is  designed,  without  doing  any  thing  to  lower  down  a  respect  for  his 
laws  or  sully  his  glory,  greatly  to  augment  the  happiness  of  the  intelli- 
gent universe.  This  augmentation  of  happiness  supposes  not  only,  that 
the  number  of  sufferers,  but  also  the  quantity  of  suffering,  is  diminished. 
The  sufferings  which,  according  to  the  threatenings  of  the  law,  were 
to  have  fallen  on  many,  now  fall  on  one.  Had  the  guilty  suffered  in 
their  own  persons,  their  suffering  must  have  continued  forever ;  but 
the  sufferings  of  our  Redeemer  were  temporary,  and  were  succeeded 
by  joys  immortal  and  full  of  glory. 

That  the  display  of  God's  indignation  against  sin,  and  determination 
to  preserve  from  contempt  the  broken  law,  might  be  very  emphatic,  it 
became  necessary  that  the  humiliation  of  our  Redeemer  should  be  pro- 
tracted through  a  course  of  years,  and  that,  near  its  close,  his  sufferings 
should  become  exquisitely  severe,  and  be  accompanied  with  great  igno- 
miny. The  grand  purposes  of  an  atonement  would  not  have  been 
answered  by  his  death,  had  he  died  "  the  common  death  of  all  men." 
His  hlood  must  be  shed — his  death  must  be  that  of  the  accursed — he 
must  be  numbered  with  the  transgressors,  and  in  the  capacity  of  a 
malefactor  be  condemned  to  die  by  the  hand  of  justice.  Heb.  ix.  22. 
Gal.  iii.  13.  Luke  xxii.  37,  and  xxiii.  32.  They,  for  whose  redemp- 
tion he  had  become  sponsor,  were  ti'ansgressors  of  the  law  of  God, 
and  were  condemned  to  suffer  as  malefactors ;  and  that  indeed  justly, 
i  for  it  was  the  due  reward  of  their  deeds.  \  The  sufferings  of  Christ,  in 
I  the  character  of  a  criminal,  were  calculated  to  make  a  true  represent- 
\  ation  of  our  character  and  ill  desert,  as  they  were  viewed  in  the  court 
I  of  heaven.  Yet,  while  the  honor  of  the  divine  government  required, 
that  the  sufferings  of  the  sinner's  Substitute  should  be  both  intense  and 
humiliating,  and  that  they  should  be  adjudged  by  them  who  sat  in  Mo- 
ses' seat,  and  confirmed  by  the  civil  power  which  then  ruled  over  the 
earth,  it  was  by  no  means  necessary  they  should  constitute  an  amount 
of  misery  equal  to  that  from  which  he  saves  his  people.  Such  a  view 
of  the  matter  would  render  the  sufferings  of  the  Redeemer  very  unde- 
sirable ;  since  it  would  imply,  that  the  atonement  had  procured  no 
diminution  of  misery  in  the  universe,  but  had  only  transferred  it  from 
the  guilty  to  the  innocent.  It  would  also  seem  to  intimate,  that  misery, 
rather  than  the  establishment  of  law,  was  that  in  which  the  Supreme 
Ruler  delighted. 

We  obtain  no  proper  conceptions  of  the  greatness  of  the  atonement, 
merely  by  looking  at  the  bitterness  of  sufferings  and  the  depth  of  ignominy 


,;e,,.^^|W.W, 


ATONEMENT.  87 

which  the  Savior  underwent.  Had  these  sufferings  and  this  ignominy 
been  endured  by  a  mere  man,  or  by  an  incarnate  angel,  they  would 
have  fallen  infinitely  short  of  fixing  a  proper  stigma  on  the  sin  of  men. 
Concerning  all  such  sufferings,  as  well  as  of  the  blood  of  bulls  and 
goats,  it  might  have  been  said,  it  is  not  possible  they  should  take  away 
sin.  The  deficiency  in  this  case,  would  not  consist  in  the  suflferings 
endured,  but  in  the  want  of  moral  worth  in  the  sufferer.  An  adequate 
atonement  for  the  sin  of  men,  must  be  of  such  a  nature  as  to  be  calcu- 
lated to  exert  as  great,  salutary,  and  lasting  an  influence  in  supporting 
divine  authority,  as  would  be  done  by  the  infliction  of  that  endless 
punishment  which  is  threatened  in  the  law.  But  who  can  believe  that 
this  could  be  done  by  the  suflferings  of  any  finite  being — any  mere 
creature  ? 

The  Godhead  of  our  Redeemer  is  the  thing  which  gives  worth  and 
consequence  to  his  vicarious  sufferings.  "  How  much  more  shall  the 
blood  of  Christ,  who  through  the  eternal  Spirit "  (or  ^the  Divinity  that 
dwelt  within  him)  "  offered  himself  without  spot  to  God,  purge  your 
conscience  from  dead  works  to  serve  the  living  God?  "  Heb.  ix.  14. 
His  blood  is  called  the  blood  oiGod;  and  God  is  said  to  have  laid  down 
his  life  for  us.  Acts  xx.  28.  1  John,  iii.  16.  The  sufferings  of  a 
man,  even  when  they  are  confined  to  his  animal  nature,  are  regarded  as 
the  sufferings  of  a  rational  being,  and  not  of  a  mere  animal.  Were  a 
human  being  to  sacrifice  his  own  life  in  promoting  some  great  and  good 
object,  how  altogether  different  and  superior  would  such  a  sacrifice  be 
considered,  to  his  giving  up  the  life  of  his  beast,  to  promote  the  same 
object.  That  intimate  union  between  our  soul  and  body,  by  which 
they  are  both  made  to  constitute  one  person,  is  the  thing  which  gives 
such  value  to  our  corporeal  sufferings.  If  the  personal  union  of  the 
divine  nature  with  the  manhood  of  Christ  be  not  brought  into  the  ac- 
count, the  greatness  of  the  atonement  can  not  be  seen.  He  who  died 
to  redeem  us,  is,  without  any  hyperbole,  an  infinite  personage.  It  is 
said  of  him,  "  He  shall  be  exalted,  and  extolled,  and  be  very  high," 
though  "  his  visage  was  so  marred  more  than  any  man,  and  his  form 
than  the  sons  of  men."  Isa.  Iii.  13,  14.  "  Awake,  O  sword,  against 
my  Shepherd,  and  against  the  man  that  is  my  fellow,  saith  the  Lord 
of  hosts.  Zech.  xiii.  7.  As  "  he  thought  it  not  robbery  to  be  equal 
with  God,"  so  the  Lord  of  hosts  acknowledges  him  to  be  his  fellow,  his 
equal.  The  infiniteness  of  the  sufferer,  is  the  thing  which  gives  value 
to  his  sufferings.  They  who  strip  the  Savior  of  his  divinity,  will 
either  have  no  atonement  in  their  theology,  or  none  which  they  will 
much  regard. 

Those  who  are  much  affected  by  looking  at  the  cross,  are  such  as 
recognize  in  the  crucified  Redeemer  the  God  who  made  them.  Zee. 
xii.  10.  Such  see  a  great  sight.  What  could  be  more  wonderful  or 
affecting  than  this ;  that  He  who  thought  it  not  robbery  to  be  equal 
with  God,  should  make  himself  of  no  reputation,  and  take  upon  him 
the  form  of  a  servant,  and  become  obedient  unto  death,  even  the  death 
of  the  cross  ;  that  by  this  means  he  might  save  those  rebellious  crea- 
tures whom  he  had  a  full  right  and  power  to  punish.  This  was  no 
pictured  representation,  nor  visionary  appearance ;  it  was  all  reality. 
It  was  truly  "  God  manifest  in  the  flesh,"  who  laid  down  his  life  for  us. 


88  ATONEMKXT. 

His  pains  were  not  a  pretence,  but  real  sufferings.  His  body  was 
bruised,  his  soul  was  troubled,  yea,  both  were  agonized.  The  display 
of  condescension,  of  compassion  for  sinners,  of  regard  to  righteousness, 
and  opposition  to  sin,  was  nothing  less  than  infinite. 

"  Well  might  the  sun  in  darkness  hide, 

And  shut  his  glories  in, 
When  God,  the  mighty  Maker,  died, 
For  man,  the  creature's  sin." 

The  divinity  of  the  Savior  has  already  been  asserted,  and  some  of 
the  texts  by  which  it  is  proved  have  incidentally  been  referred  to  :  but 
since  it  is  manifest  that  the  value  of  the  atonement  must  chiefly  depend 
on  the  greatness  and  dignity  of  the  personage  by  whom  it  was  made,  it 
seems  desirable  that  this  topic  should  be  more  distinctly  considered. 
And  since  there  is  no  other  place  in  this  work  where  the  Savior's 
divinity  will  so  naturally  be  brought  into  vieAv  as  under  the  present 
Article,  I  am  unwilling  to  pass  on  till  I  have  stated  some  of  the  heads 
of  the  arguments  by  M^hich  it  is  proved. 

Fiist.  The  proper  deity  of  Christ  is  proved  by  the  use  o^  divine 
names.  He  is  called  "God  " — "  the  mighty  God  " — "  the  great  God" 
"  the  true  God  "—"God  over  all,"  &c.  John  i.  1.  Isa.  ix.  6.  Tit.  ii.  13. 
1  John,  v.  20.  Rom.  ix.  5.  Christ  is  also  called  "  Lord"  — "  Lord  of 
lords  " — "  Lord  of  all  " — Lord  of  glory,"  &c.  Eph.  iv.  5.  Rev.  xix. 
16.  Acts  X.  36.  1  Cor.  ii.  8.  There  is  no  name  applied  to  the  true 
God  which  is  more  peculiar  than  Jehovah.  This  occurs  with  great 
frequency  in  the  Hebrew  text  of  the  Old  Testament ;  and  among  these 
there  are  instances  where  it  manifestly  intends  the  Savior  who  was  to 
die  to  redeem  his  people  from  their  iniquities.  Jer.  xxiii.  6.  Mai. 
iii.  1 — 3.     Isa.  vi.  5,  compared  with  John  xii.  41. 

Secondly.  The  real  divinity  of  the  Savior  is  made  known  to  us  in 
the  scriptures,  by  their  ascribing  to  him  infinite  attributes.  He  is  eter- 
nal, being  "the  First  and  the  Last,  without  beginning  of  days  or  end 
of  life."  He  is  omnipresent,  being  in  every  part  of  the  earth,  yea,  on 
earth  and  in  heaven,  at  the  same  time ;  omniscient,  "  searching  the 
reins  and  hearts  "  of  men ;  omnipotent,  having  "  all  power  in  heaven 
and  earth ;  "  and  immutable,  being  "  the  same  yesterday,  to-day,  and 
forever.  Micah  v.  7.  Matt,  xviii.  20.  John  iii.  13,  and  xxi.  17.  Rev. 
ii.  a3.  Matt,  xxviii.  18.  Heb.  xiii.  8. 

Thirdly.  To  the  Savior  are  ascribed  divine  works,  as  well  as  names 
and  attributes.  Creation  and  providence  are  his  works.  "  By  him 
were  all  things  created  that  are  in  heaven,  and  that  are  in  earth,  visible 
and  invisible — and  by  him  all  things  consist."  Col.  i.  16,  17.  The 
renewal  of  the  hearts  of  men  is  a  work  peculiar  to  God  ;  and  yet  it  is 
attributed  to  King  Messiah.  To  him  it  is  said,  "  Thy  people  shall  be 
willing  in  the  day  of  thy  power.  Ps  ex.  3.  Judging  the  world  is  the 
appropriate  work  of  the  omniscient  God.  "God  is  judge  himself."  Ps. 
1.  6.  He  is  distinguished  from  all  others  by  being  called  the  Judge  of 
all  the  earth :  and  yet  we  are  assured,  that  this  infinitely  arduous  work 
is  to  be  performed  by  him  who  died  on  the  cross  :  "  For  we  must  all 
appear  before  the  judgment  seat  of  Christ.     2  Cor.  v.  10. 


ATONEMENT.  89 

Fourthly.  That  supreme  love  and  regard  whicli  are  claimed  from  us, 
to  be  exercised  towards  God,  as  due  to  him,  and  him  alone,  we  are 
required  to  give  to  Christ,  without  the  least  hesitation  or  reserve. 
That  which  reconciled  the  holy  apostle  to  be  still  longer  kept  from  the 
full  enjoyment  of  Christ  in  heaven,  appears  to  have  been  a  hope  that 
he  might  yet  do  something  more  to  serve  him  on  the  earth :  ^'  For 
me  to  live  is  Christ,"  i.  e.  I  have  no  other  object  for  which  I  desire  to 
live.  Serving  Christ  is  spoken  of  as  the  proper  contrast  of  living  to 
ourselves,  when  it  is  said,  "  That  they  that  live,  (i.  e.  the  life  of  the 
new  man,)  should  not  henceforth  live  unto  themselves,  but  unto  Mm 
that  died  for  them  and  rose  again."  2  Cor.  v.  15.  When  Christ  forbids 
U3  supremely  to  love  our  property,  our  relations,  and  ourselves,  he  pro- 
poses  no  higher  substitute  for  this  supreme  love  than  himself.  He  that 
loveth  father  or  mother  more  than — (if  he  had  not  been  himself  a  divine 
person  he  must  have  said)  more  than  God ;  but  now  he  says,  more  than 
ME,  is  not  worthy  of  me :  and  he  that  loveth  son  or  daughter  more  than 
ME,  is  not  worthy  of  me.  Again  he  says,  "  Whosoever  will  lose  his  life 
for  my  sake,  shall  find  it."     Matt.  x.  37,  and  xvi.  25. 

Fifthly.  The  religious  worship  which  we  are  required  to  render  to 
him,  who  "  by  himself  purged  our  sins,  and  who  has  sat  down  on  the 
right  hand  of  the  Majesty  on  high,"  proves  him  to  be,  in  the  truest 
sense,  the  Lord  our  God  ;  "  for  it  is  written,  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve."  The  inspired  writings 
assure  us,  not  only  that  Christ  was  worshipped,  and  that  his  followers 
in  every  place  called  on  his  name  ;  but  also  that  every  knee  is  required 
to  bow  and  every  tongue  confess  to  him.  It  is  enjoined  on  creatures 
of  the  highest  order  to  unite  in  this  worship.  "  When  he  bringeth  in 
the  first  begotten  into  the  world,  he  saith,  And  let  all  the  angels  of 
God  worship  him."  Matt,  xxviii.  17.  1  Cor.  i.  2.  Phil.  ii.  9—11. 
Heb.  i.  6. 

When  all  the  proofs,  which  the  scriptures  can  furnish  under  each  of 
these  heads,  are  examined ;  and  when  all  these  heads  of  proof  are 
combined  together,  they  constitute  a  manifold  cord,  that  is  not  easily 
broken.  They  produce  an  argument  in  favor  of  the  real  Godhead  of 
the  Redeemer,  which  is  full,  and  to  the  humble  mind,  abundantly  satis- 
factory. 

It  may,  however,  be  said  by  some,  "  there  is  another  class  of  texts 
which  represent  the  Redeemer  to  be  a  created  and  dependent  being." 
Do  such  intend  to  intimate,  that  the  scriptures  contradict  themselves  ? 
If  so,  they  cannot  believe  them  to  be  the  word  of  God.  But  it  should 
be  remembered,  that  in  this  work  I  am  reasoning  out  of  the  scriptures, 
with  those  who  have  already  become  convinced  of  their  divine  author- 
ity. If  holy  men  spake  and  wrote  as  they  were  moved  by  the  Holy 
Ghost,  then  the  scriptures  are  not  contradictory,  but  harmonious. 

I  do  not  pretend  to  deny  that  names,  properties,  and  acts,  which  im- 
ply dependence,  are  applied  to  our  Redeemer.  And  why  should  they 
not  be  ;  seeing  that  in  one  of  his  natures  he  had  a  beginning,  and  in 
that  nature  is  now  as  dependent  on  God  as  any  of  the  children  of  Adam. 
When  dependent  names,  properties,  and  acts  are  attributed  to  him,  they 
apply  to  his  dependent  nature  :  and  when  those  which  are  independent 
are  applied  to  him,  they  belong  to  his  underived  and  independent  na- 


90  ATONEMENT. 

ture.  If  but  one  class  were  applied  to  him,  there  would  be  no  proof 
of  his  possessing  more  than  one  nature  ;  but  now,  because  these  two 
classes  of  names,  properties,  and  acts,  are  attributed  to  him,  there  is 
full  proof  that  he  is  possessed  of  two  natures,  which  are  as  distinct 
from  each  other  as  infinite  is  from  finite.  He  is  "  Immanuel,  God 
with  us  :  "  "  God  manifest  in  the  flesh."  He  may  therefore  with 
propriety  be  called  the  God-man.  When  the  twofold  nature  of  Christ 
is  once  seen,  no  discord  appears  between  the  two  classes  of  texts  refer- 
red to  ;  but,  on  the  contraiy,  a  very  pleasing  harmony.  They  unite 
their  testimony  to  make  known  the  whole  of  the  mediatorial  character. 

It  was  not  only  needful  that  the  divine  Redeemer  should  assume  a 
firrite  and  dependent  nature,  to  prepare  him  to  become  an  atoning  sac- 
rifice, but  it  was  necessary  that  he  should  assume  the  nature  of  the 
very  race  which  he  was  to  redeem.  Therefore  he  took  not  on  him 
the  nature  of  angels,  but  the  nature  of  man.  As  the  children,  whom 
God  gave  to  him  to  redeem,  were  partakers  of  flesh  and  blood,  he  also 
himself  likewise  took  part  of  the  same.  Heb.  ii.  14 — 17.  By  this 
means  he  became,  not  merely  by  divine  constitution,  but  by  birth  and 
consanguinity,  their  kinsman  and  brother  ;  and  thereby  qualified  to  re- 
deem  their  lost  inheritance.  The  Mediator  between  God  and  men,  is 
such  a  Days-man  that  he  can  lay  his  hand  on  us  both.  He  is  possessed 
of  a  nature  truly  divine  ;  he  is  also  a  man,  a  descendant  from  the  com- 
mon parents  of  the  race,  and  proves  that  he  is  not  ashamed  to  own  this 
intimate  relation  to  us,  by  caUing  us  his  his  brethren.     Heb.  ii.  11. 

The  Redeemer  assumed  our  nature  as  that  of  men,  but  not  as  of 
sinful  men.  For  had  he  taken  the  least  part  with  us  in  our  disaffec- 
tion to  the  divine  government,  it  would  totally  and  forever  have  dis- 
qualified him  to  be  an  atoning  sacrifice  for  our  sins  ;  nor  would  his 
intercessions  in  our  behalf  had  any  prevalence  with  God. 

Intercession  has  an  immediate  connexion  with  atonement.  Under 
the  law,  the  high  priest  first  offered  the  oblation  which  made  atonement 
for  his  own  and  the  sins  of  the  people,  and  then  went  into  the  most  holy 
place  to  make  intercession  before  the  mercy-seat.  So  Jesus,  our  great 
high  priest,  when  he  had  offered  up  himself  as  an  atoning  sacrifice 
for  the  sins  of  the  world,  did  by  his  own  blood  enter  into  the  holy 
place  to  make  intercession  for  us.  His  atonement  was  made  and 
finished  before  he  left  the  earth  ;  but  the  intercession  which  he  began 
here,  is  carried  on  now  he  is  in  heaven,  and  that  without  intermission  ; 
"  seeing  he  ever  liveth  to  make  intercession."  Heb.  vii.  25.  Had  he 
made  no  atonement  for  sin,  he  could  not  have  made  intercession  for 
sinners.  Isa.  liii.  12.  His  bearing  their  sin  in  such  a  sense  as  to 
number  him  with  the  transgressors,  served  to  make  a  joint  exhibition, 
of  strong  love  to  them,  and  perfect  approbation  of  the  law  they  had 
broken.  Now  his  intercession  for  them,  appears  at  once  an  expres- 
sion of  unfeigned  good  will  to  them,  and  of  delight  in  the  character 
and  government  of  Him  whose  authority  they  have  disregarded.  He 
can  plead  for  them,  without  pleading  against  God.  He  can  ask  that 
their  sins  may  be  blotted  out,  without  exciting  a  suspicion  that  he  would 
prefer  a  repeal  of  the  law  which  they  have  transgressed.  It  is  in 
connexion  with  his  advocacy,  that  he  is  called  "  Jesus  Christ  the  right- 
eous.'^    1  John,  ii.  1.      Intercession  for  transgressors  can  not  be  more 


ATOIVEJIENT.  91 

extensive  than  the  atonement ;  but  the  merits  of  the  atonement  may  be 
more  unlimited  than  the  Redeemer's  intercessory  prayers.  He  may 
be  a  propitiation  for  the  sins  of  the  whole  world,  and  yet  pray  not  for 
the  salvation  of  the  whole  world,  but  for  theirs  only  who  are  given  him 
out  of  the  M^orld.     John  xvii.  9. 

The  doctrine  of  atonement,  as  laying  the  only  foundation  for  the 
forgiveness  of  sins,  is  confirmed  by  the  whole  current  of  revelation. 
Much,  very  much,  of  the  Old  Testament  must  appear  frivolous,  if  this 
doctrine  be  overlooked.  And  as  to  the  New,  it  evidently  knows  no- 
thing, as  the  hope  of  lost  man,  but  Jesus  Christ,  and  him  crucified. 
Both  Testaments  give  this  doctrine  a  prominent  place.  This  only  hope 
of  our  apostate  race  first  breaks  upon  our  view  in  the  same  chapter  in 
which  we  find  the  record  of  our  ruin  by  the  fall.  Here,  in  this  early 
part  of  the  inspired  volume,  the  decree  is  declared,  that  the  woman 
should  have  a  seed  to  bruise  the  head  of  the  serpent ;  and  also,  that 
this  promised  seed,  in  subduing  the  serpent,  should  receive  a  bruise  upon 
his  own  heel.  Soon  after  the  fall,  we  find  typical  sacrifices  offered  to 
God,  and  accepted  by  him.  In  the  sacrifice  of  clean  beasts,  offered  by 
Noah  immediately  after  the  flood,  the  Lord  smelled  a  sweet  savor ;  in 
consequence  of  which  he  promised,  he  would  not  again  curse  the  ground 
any  more  for  man's  sake.  Gen.  viii.  21.  Much  of  the  established 
worship  of  the  ancient  church,  consisted  in  offering  those  sacrifices 
which  were  typical  atonements.  If  the  doctrine  of  an  atonement  for 
sin  is  diffused  through  the  scriptures  of  the  Old  Testament,  its  conspicu- 
ity  is  still  greater  in  the  New.  Leave  out  of  the  gospel  the  doctrine  of 
atonement  for  sin,  by  the  mediation  and  death  of  the  Son  of  God,  and 
that  which  remains  would  resemble  the  solar  system,  were  the  sun  to 
be  stricken  from  its  centre.  This  doctrine  is  clearly  revealed  in  the  four 
Gospels,  and  in  the  Acts  of  the  Apostles ;  and  with  additional  clearness 
and  fullness  in  the  apostolic  epistles.  The  epistle  to  the  Hebrews  is 
very  much  designed  to  show,  that  Christ  crucified  is  the  spirit  of  the 
Qld  Testament,  as  well  as  the  grand  subject  of  the  New.  Here  we 
learn  that  all  the  worth  of  the  sacrificial  system  of  the  Old  Testament 
consisted  in  its  serving  to  shadow  forth  that  one  sacrifice,  by  which  God 
hath  forever  perfected  them  that  are  sanctified ;  and  by  which  alone  the 
transgressions  under  the  first  testament  could  be  forgiven.  Heb.  x.  14, 
and  ix.  15. 

No  doctrine  of  the  Bible  has  more  abundant  support  than  the  deity  of 
Christ,  and  the  absolute  necessity  and  complete  acceptableness  of  his 
sacrifice  for  the  sin  of  men.  If  the  word  of  the  God  of  truth  can  not 
contradict  itself,  there  is  not  a  single  passage  which  stands  in  opposi- 
tion to  this  doctrine.  Will  it  be  pretended  that  there  is  a  single  text 
which  declares  that  Christ  has  not  made  atonement  or  propitiation  for 
our  sins  ?  I  know  there  are  texts  which  speak  of  him  in  the  character 
of  a  teaclier.  On  this  account  he  is  represented  as  sustaining  the  office 
of  a  Prophet.  But  is  this  saying  any  thing  in  contradiction  to  his 
■priestly  office  ?  Is  he  not  also  called  a  Priest — a  great  High  Priest, 
who  offered  himself  for  the  sins  of  the  people  ?  The  priestly  office  of 
the  Redeemer,  (which  includes  the  offering  himself  an  oblation  for  sin, 
and  making  intercession,)  is  more  paiticularly  noticed  in  the  inspired 
writings,  and  more  largely  explained,  than  the  prophetic  or  teaching 


92  ATONEMUNT. 

office.  His  being  represented  as  a  teaching  Prophet,  is  not  saying 
that  he  is  not  also  an  atoning  Priest.  As  well  might  we  say  that  those 
scriptures  which  assert  his  priesthood,  disprove  his  prophetic  office, 
and  tell  us  that  we  are  not  to  receive  him  in  the  character  of  a  teacher. 
Why  not  receive  him  in  all  the  characters  he  assumes?  He,  in  dis- 
tinction from  all  others,  is  "the  Christ,"  i.e.  "  the  Anointed" — 
because  that  in  Him  meet  all  those  distinguished  offices,  to  which  men 
were  consecrated  by  an  unction  with  oil.  He  is  fully  able  to  sustain 
iu  his  own  person  the  three-fold  office  of  Prophet,  Priest,  and  King. 
He  is  represented  as  the  great  and  only  perfect  pattern  for  our  imi- 
tation ;  yet  this  by  no  means  implies  that  his  advent  was  solely,  or 
principally,  designed  to  give  us  an  example  of  obedience.  What  is 
there  incompatible  in  the  representations,  which  suppose  him  to  be  at 
once  the  Lamb  of  God,  to  take  away  our  sins  by  the  sacrifice  of  him- 
self; and  our  example  of  active  obedience  and  patient  suffering,  that 
we  should  follow  in  his  steps?  1  Pet.  ii.  21 — 24.  What  if  God,  in 
sending  his  Son  into  the  world,  designed  by  his  resurrection  to  illustrate 
the  doctrine  of  a  general  resurrection  of  the  dead,  and  give  a  pledge  to 
his  followers  that  tlicy  should  be  raised  up  in  glory  ?  this  would  not  fur- 
nish the  shadow  of  an  argument  to  prove,  that  to  make  an  atonement  for 
sin  was  not  also  an  object  of  his  mission  ;  or  that  it  was  not  an  object 
of  superior  importance. 

Some,  perhaps,  will  say  that  the  scriptures  give  contradictory  state- 
ments in  relation  to  the  extent  of  the  atonement.  It  may,  however,  in 
one  part  of  the  scriptures  be  said  to  be  made  for  all  men,  and  in  ano- 
ther, to  be  made  only  for  those  who  will  be  actually  saved  by  it ;  and 
yet  these  representations  be  harmonious.  A  thing  is  done  either  for 
the  end  for  which  it  is  adapted,  or  for  that  in  which  it  was  determined 
it  should  actually  result.  -'  The  commandment  was  ordained  unto  life  ;  " 
not  because  it  actually  secured  the  eternal  life  of  man,  but  because  it 
was  adapted  to  this  end.  The  law  was  the  first  provision  which  was 
made  to  secure  the  holiness  and  happiness  of  our  race  ;  and  the  atone- 
ment is  the  last  provision  which  will  ever  be  made  to  secure  the  same 
desirable  object.  The  first  was  made  for  all,  and  none  were  benefited  ; 
the  last  was  made  for  all,  and  some  are  made  partakers  of  the  benefit. 
There  is  not,  as  I  can  perceive,  any  more  impropriety  in  saying,  that 
God,  by  the  death  of  Christ,  designed  to  make  provision  for  the  salva- 
tion  of  all  mankind,  than  to  say,  the  covenant  of  works  was  ordained 
to  prevent  man's  apostacy. 

That  Christ  died  for  all  men,  in  every  sense  iu  which  he  died  for 
those  whom  he  will  actually  save,  will  not  be  pretended ;  but  that  there 
is  an  important  sense  in  which  he  died  for  all,  I  think,  can  harldly  be 
disputed.  Besides  those  passages  Avhich  speak  of  his  dying  for  all, 
tasting  death  for  every  man,  and  being  a  propitiation  for  the  sins  of  the 
whole  world,  there  are  others  which  give  us  the  same  views  of  the  extent 
of  the  atonement,  while  it  seems  not  to  be  their  express  design  to  do  it. 
One  of  this  class  of  texts  is  this  :  "  Denying  the  Lord  who  bought  them, 
and  shall  bring  on  themselves  swift  destruction."  2  Pet.  ii.  1.  These 
men,  it  appears,  were  bought,  though  never  saved.  See  also  Romans 
xiv.  15. 

The  commission  of  the  unpardonable  sin,  implies,  that  the  subjects 


ATONEMENT.  93 

of  it  were  once  in  a  state  where  they  could  have  obtained  pardon.  1 
John,  V.  16.  If  an  apostate  has  committed  some  particular  sin,  since 
he  became  an  apostate,  which  is  declared  to  be  the  thing  that  excludes 
him  forever  from  receiving  a  pardon,  it  necessarily  supposes  that  he 
has  been  in  a  state  of  merciful  probation.  I  will  cite  one  more  of  this 
class  of  passages  :  "  Because  we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead"  2  Cor.  v.  14.  Here  the  doctrine  of  universal 
depravity,  seems  to  be  argued  from  that  of  universal  atonement ;  the 
truth  of  the  latter  is  therefore  taken  for  granted. 

What  can  be  meant,  some  may  ask,  by  an  atonement  provided  for 
those  who  fail  of  receiving  its  benefits  ?  I  do  not  see  why  it  is  so 
difficult  to  understand  what  this  means.  May  not  a  price  be  put  into 
the  hand  of  a  fool  to  get  wisdom,  though  he  has  no  heart  to  improve 
it  ?  An  atonement  provided  for  all  men,  must  suppose  it  to  be  great 
enough  for  all.  True,  it  may  be  replied,  the  atonement  of  Christ  is 
great  enough  for  all  the  sinners  in  the  universe,  not  excepting  the 
fallen  angels.  An  atonement  for  all  men,  I  would  add,  must  suppose 
all  to  be  put  into  a  salvable  state  ;  which  is  not  true  in  relation  to  the 
angels  that  sinned.  The  Redeemer  took  not  on  him  the  nature  of 
angels,  but  the  nature  of  men.  To  men  he  has  made  an  indiscriminate 
offer  of  the  benefits  of  his  death,  but  to  the  apostate  angels,  legions  of 
whom  were  thrown  in  his  way,  when  he  tabernacled  in  the  flesh,  he 
made  no  such  offers.  Instead  of  inviting  them  to  come  to  him,  he 
drove  them  from  his  presence. 

The  atonement  prevents  the  penalty  of  the  law  from  remaining  an 
effectual  barrier  to  man's  obtaining  the  divine  favor.  If  it  is  a  pro- 
vision  for  the  whole  race  of  man,  the  penalty  of  the  law  now  presents 
no  insuperable  obstacle  to  the  eternal  blessedness  of  a  single  sinner, 
any  more  than  it  did  to  innocent  creatures  under  the  covenant  of  works. 
Concerning  some  of  these  it  was  foreseen,  that  by  transgression  they 
would  fall  under  its  condemning  power ;  and  concerning  some  of  our 
race  it  is  foreseen,  that  through  unbelief  they  will  continue  under  it. 
But  neither  foreknowledge  nor  purpose  concerning  creatures  under  the 
covenant  of  works,  or  under  the  means  of  grace,  does  in  the  least 
degree  diminish  the  fullness  of  the  provision  made  for  their  blessedness. 
A  general  provision  for  the  happiness  of  creatures  under  the  covenant 
oi'  works,  implies  the  plan  to  be  such  that  it  needed  only  to  be  acceded 
to  by  all,  and  all  would  have  been  safe  ;  and  a  general  atonement  for 
this  fallen  world  implies  the  same,  namely,  that  our  yielding  to  the  terms 
of  reconciliation  would  secure  to  us  all  its  unspeakable  benefits.  The 
penalty  of  the  law  necessarily  remains  on  every  transgressor,  until  he 
accepts  the  terms  of  mercy  ;  but  now  it  is  not  so  properly  the  penalty 
of  the  law,  as  his  own  wilful  unbelief,  which  stands  in  the  way  of  his 
future  blessedness. 

Christ  is  the  Lamb  which  God  has  provided  for  the  sin  of  this  fallen 
world.  Under  the  typical  dispensation,  the  man  who  had  committed  a 
sin,  which  could  be  expiated  by  a  sacrifice,  was  required  to  bring  an 
oflfering  to  the  altar.  This  was  considered  as  exclusively  his  own, 
being  offered  for  his  sin.  Some  of  these  offerings  were  provided  by 
particular  families,  and  were  designed  solely  for  them ;  some  for  par- 
ticular  cities,  and  some  for  the  whole  nation  of  Israel.    See  Lev.  viii. 

12 


94  ATONEMENT. 

14,  and  xvi.  5  :  Deut.  xxi.  1 — 9.  But  Christ  is  "  the  Lamh  of  God.'* 
No  man  has  had  any  part  in  providing  this  ofibring.  Nor  is  it  mi 
offering  for  any  particuhir  sin  or  sinner  ;  nor  for  any  particular  nation; 
but  is  designed  for  all  nations  and  all  sinners.  It  is  sufficient  to 
cleanse  from  all  kinds  of  sin,  and  to  cleanse  all  sinners.  1  John,  i.  7  :  1 
Tim.  i.  15.  All  mankind  have  a  right  to  make  use  of  this  one  all- 
sufficient  atonement.  They  not  only  have  a  right,  but  it  is  their  bounden 
duty  to  do  it.  Noav  if  by  means  of  the  death  of  Christ,  mankind  at 
large  arc  placed  in  a  state  of  merciful  probation,  have  a  space  given 
them  to  repent,  have  the  offer  of  life,  enjoy  the  prayers  of  the  church, 
and  other  means  of  grace,  not  excepting  the  strivings  of  the  Spirit ; 
and  if  God  stands  ready  to  remove  the  sentence  of  condemnation  from 
every  one  who  returns  to  him  through  Jesns  Christ ;  may  we  not  with 
propriety  say,  the  atonement  is  not  limited,  but  general  ? 


THE       ARTICLE       HARMONIZED. 

This  Article  has  a  manifest  agreement  with  those  which  precede  it. 
It  agrees  with  the  one  which  stands  next  before  it ;  where  it  was 
shown,  that  in  the  apostacy  which  has  taken  place  among  the  intelli- 
gent creatures  of  God,  the  whole  race  of  Adam  is  involved.  If  sin  had 
not  entered  the  world,  it  is  ceitain  that  no  place  could  have  been  found 
in  the  system  of  theology  for  such  a  doctrine  as  atonement.  But  it  is 
an  incontrovertible  fact,  that  sin  has  entered  and  overspread  the  world  ; 
and  therefore  an  atonement  was  needed  to  lay  a  foundation  for  the 
least  gleam  of  hope  to  any  of  the  human  race. 

We  have  seen  that  all  sin  is  of  the  nature  of  rebellion  against  the 
infinitely  glorious  God,  and  that  on  this  account  it  is  a  moral  evil  of 
unlimited  magnitude.  In  perfect  haraiony  with  this  view  of  the  immense 
evil  of  sin,  is  the  greatness  of  that  atonement  which  has  been  made  for 
its  removal.  As  the  evil  of  sin  is  infinite,  so  the  atonement  is  also 
infinite.  An  eternal  punishment,  inflicted  on  the  sinner,  will  for  ever 
be  disclosing  to  created  minds  more  and  more  of  the  abhorrence  which 
God  has  towards  his  evil  character  ;  and  the  same  will  be  the  eflect  of 
an  infinite  atonement.  As  created  minds  shall  continue  to  expand 
through  eternal  ages,  they  will  have  increasing  discoveries  of  its 
greatness,  provided  it  be  infinite,  but  not  otherwise.  Both  the  punish- 
ment of  sin,  and  the  atonement  made  for  it  by  the  death  of  Christ, 
declare  it  to  be  an  evil  infinitely  great. 

Some  may  think,  the  harmony  between  these  two  Articles  is  not 
l)crfect,  unless  the  atonement  is  represented  to  be  co-extensive  with  the 
apostacy,  including  fallen  angels  as  well  as  fallen  men.  The  apostacy 
of  creatures,  however,  lays  God  imder  no  (jWigation  to  provide  redemp- 
tion  for  them.  If  the  law  is,  what  it  is  declared  to  be,  holy,  just,  and 
good,  it  might  take  its  course  on  all  transgressors,  and  the  throne  oi 
God  be  guiltless.  It  is  not  therefore  necessary,  in  order  to  harmonize 
this  with  the  preceding  Article,  (hat  the  atonement  should  be  made  for 
the  fallen  angels  ;  nor  indeed  for  the  v\  hole  of  Adam's  race.  But  it 
appears  to  be  the  testimony  of  scripture,  that  while  Christ  is  not  the 
Savior  of  df nils,  he  is,  in  an  important  sense,  "  the  Savior  of  nil  men  ; " 


ATONEMENT.  95 

though  in  a  more  special  sense,  the  Savior  of  them  that  believe.  He 
did  not  die  for  the  fallen  angels  ;  but  "  by  the  grace  of  God  he  tasted 
death  for  every  man." 

This  Article  has  a  very  manifest  agreement  with  the  third.  The 
atonement  magniiies  the  law  and  makes  it  honorable.  It  declares  with 
a  voice  emphatic  enough  to  be  heard  through  the  whole  dominion  of 
the  Most  High,  "  Till  heaven  and  earth  pass,  one  jot  ok  one 

TITTLE  SHALL  IN  NO  WISE  PASS  FROM  TirE  LAW,  TILL  ALL  BE  FUL- 
FILLED." The  precepts  of  the  law  which  we  have  disregarded,  our 
Savior  perfectly  obeyed  ;  and  the  curse  of  the  law,  which  by  our  dis- 
obedience we  had  incurred,  he  voluntarily  bore  in  his  own  body  on 
the  tree  ;  thus  giving  a  practical  attestation  to  the  goodness  of  the 
precept,  and  to  the  justice  of  the  penalty.  When  it  comes  to  be  known 
through  the  universe  how  great  a  personage  this  Sufferer  is  ;  that  he 
is  the  only  begotten  Son  of  God  ;  and  that  his  sufierings  were  designed 
to  make  a  public  expression  of  the  high  value  which  God  sets  on  his 
law,  it  will  be  as  distinctly  understood,  that  the  law  is  not  to  be  repealed 
or  altered,  as  if  no  transgressor  had  ever  been  pardoned. 

But  still  it  may  be  objected  by  some,  that  between  this  and  the  law 
there  is  no  harmony,  since  the  law  denounces  its  threatenings  against 
the  transgressor  alone,  declaring,  "  The  soul  that  sinneth,  it  shall  die." 
We  know  very  well  that  the  law  makes  its  claims  for  obedience  on 
each  subject  of  divine  government,  and  points  its  threatenings  against 
the  transgressor  and  him  alone.  Pardoning  mercy  dispensed  through 
the  atonement  of  Christ  is  not  the  law  itself,  and  yet  it  is  in  no  degree 
repugnant  to  it. 

The  atonement  acknowledges,  and  very  strikingly  exhibits  the  same 
great  principles  of  moral  government  which  appear  in  the  law  ;  such 
as  these  :  That,  as  intelligent  beings,  we  are  under  obligation  to  pos- 
sess a  holy  character ;  that  God  our  Creator  has  an  undoubted  right 
to  supreme  dominion  over  us ;  that  the  law  Avhich  he  has  promulgated 
is  worthy  of  himself,  and  obligatory  on  all  his  intelligent  creatures  ; 
that  the  breach  of  this  law  has  subjected  us  to  suffer  its  penalty  as  the 
due  reward  of  our  deeds.  The  atonement  also  makes  it  appear,  that, 
according  to  the  spirit  of  his  own  law,  God  loves  his  enemies,  and  that 
he  is  willing  to  do  every  thing,  which  can  consistently  be  done,  to 
afford  them  the  help  they  need  in  their  guilty  and  wretched  circum- 
stances. But  the  mediatorial  system  clearly  shows  that  he  will  not 
tarnish  one  of  his  glorious  attributes  for  the  sake  of  displaying  another ; 
that  he  is  unwiUing  to  afford  relief  to  transgressors  at  the  expense  of. 
that  law,  which  is  the  transcript  of  his  moral  perfections,  and  the 
only  solid  basis  of  order,  peace,  and  felicity,  through  his  extensive 
and  enduring  kingdom. 

Which  of  these  great  principles  is  denied  or  obscured  by  the  gospel 
atonement  ?  "  Do  we  make  void  the  law  through  faith  ?  God  forbid  : 
yea,  we  establish  the  law."  Rom.  iii.  31.  What  the  law  could  not  do 
in  that  it  was  weak  through  the  flesh,  God  could  effect  by  sending  his 
own  Son  in  the  likeness  of  sinful  flesh.  The  law  was  never  before  so 
magnified  as  by  the  hfe  and  death  of  our  Redeemer. 

Still  it  may  be  demanded,  whether  it  be  not  inconsistent  with  all  the 
principles  of  law  and  righteousness,  that  the  guilty  should  on  any  account 


96  ATONEMENT. 

whatever  be  cleared.  To  this  difficulty  it  may  be  replied,  the  guilty 
are  not  cleared.  There  is  quite  a  difference  between  clearing  and 
pardoning.  Clearing  supposes  innocence  in  relation  to  the  crime 
alleged,  but  pardon  implies  guilt ;  and  pardon  through  an  infinite 
atonement,  no  more  conceals  or  connives  at  that  guilt,  than  if  the 
penalty  were  to  be  inflicted.  The  doctrine  of  atonement,  rightly 
understood,  implies  no  such  thing  as  an  interchange  either  of  character 
or  desert  between  Christ  and  sinners.  It  does  not  suppose  Him  to  be 
sinful  and  ill  deserving ;  nor  them  to  be  innocent  and  meritorious. 
Pains  are  taken  by  the  sacred  writers  to  keep  in  full  view  His  perfect 
purity  and  worthiiiess,  and  their  sinfulness  and  ill  desert.  When  the 
sinner  comes  to  plead  for  exemption  from  punishment,  even  in  the 
name  of  the  Lord  his  righteousness,  he  is  to  come  to  ^Hhe  throne  of 
grace"  crying,  "  God  be  merciful  to  me  a  sinner." 

It  ought  also  to  be  remembered,  that  the  Redeemer  was  not  com- 
pelled to  become  our  substitute.  The  undertaking  was,  on  his  part, 
altogether  voluntary.  In  view  of  this  very  thing  he  declares,  "  I  delight 
to  do  thy  will,  O  my  God."  Justice  imposed  no  obligation  upon  him 
to  sacrifice  his  innocent  life  for  our  guilty  lives  ;  but  why  should  an 
objection  be  raised  against  the  government  of  God,  because  he  was 
permitted  to  do  it  ?  Who  thinks  of  implicating  a  human  government, 
because  it  allows  a  man  of  wealth  to  pay  the  debt  of  a  bankrupt,  when 
he  is  prompted  to  it  by  his  own  benevolent  feelings  ?  An  objector  will 
say,  there  is  a  great  difference  between  paying  another's  debt,  and 
atoning  for  his  sin.  There  is  no  essential  difference  in  that  point  of 
view,  in  which  this  subject  presents  the  matter,  namely,  as  to  any 
injustice  done  to  the  substitute.  Why  is  it  not  as  consistent  to  permit 
one  to  sacrifice  his  ease,  to  relieve  the  distresses  of  the  wretched,  as  to 
sacrifice  his  property  for  this  end  ?  But  how,  it  will  be  said,  could  an 
innocent  person  be  hated  and  punished  ?  Jesus  Christ  was  never  hated 
by  his  Father  ;  nor  was  he,  strictly  speaking,  ever  punished.  Punish- 
ment, in  the  most  proper  sense,  is  natural  evil  inflicted  on  an  offender, 
to  manifest  displeasure  at  the  moral  evil  of  which  he  has  been  guilty ; 
and  for  the  purpose  of  preserving  from  contempt  the  nde  which  has 
been  disregarded.  The  natural  evil  which  our  Redeemer  suffered, 
was  not  intended  to  manifest  any  disapprobation  of  him,  but  of  us ;  and 
yet  because  it  was  designed,  as  really  as  proper  punishment,  to  fix  a 
stigma  on  sin,  and  to  preserve  the  violated  law  from  contempt,  it  is 
called  the  curse  of  the  law.  "  Christ  hath  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us."  The  atonement  of  Christ  is 
not  represented  as  having  any  effect  to  change  God's  feelings  of  disap- 
probation towards  the  rebellion  of  his  creatures.  Without  an  atonement 
he  exercises  the  love  of  good  will  towards  the  most  rebellious.  This 
led  him  to  provide  that  atonement  which  has  paved  the  way  for  the 
manifestation  of  his  benevolent  feelings  towards  them  in  effecting  a 
change  in  their  hearts.  This  being  done  he  can  dehght  in  their 
renovated  character,  and  through  the  mediation  of  his  Son  he  can 
establish  with  them  an  everlasting  covenant,  even  the  sure  mercies 
of  David.  Who  can  raise  one  solid  objection  against  the  mediatorial 
scheme  ?  The  good  which  it  directly  accomplishes  is  immense.  Wit- 
ness that  great  multitude  which  no  man  can  number,  redeemed  from 


ATOiVEMENT.  97 

the  earth  by  the  blood  of  the  cross.  The  benefit  which  these  receive 
is  great  beyond  conception.  And  it  is  conferred  in  such  a  way  as  to 
do  nothing  to  weaken  their  confidence  in  the  character  and  government 
of  the  Most  High  ;  on  the  contrary,  it  greatly  strengthens  it.  The 
same  appears  to  be  true  concerning  the  holy  angels,  who  have  the  very 
best  opportunity  to  observe  the  administration  of  the  divine  government 
in  different  parts  of  the  universe.  And  have  we  not  reason  to  conclude 
that  even  the  fallen  angels,  by  means  of  the  work  of  redemption,  have 
a  deeper  conviction  planted  in  their  depraved  minds,  that  the  God, 
whom  they  hate,  ought  to  receive  their  love  ?  When  they  saw  Him 
who  came  to  redeem  us  from  iniquity,  they  acknowledged  him  to  be 
« the  Holy  One  of  God."    Mark  i.  24. 

If  the  work  of  redemption  had  a  tendency  to  unhinge  government 
and  prostrate  laAv,  it  would  be  an  act  of  injustice  to  the  moral  system ; 
but  if  the  Supreme  Ruler  has  taken  effectual  measures  to  prevent  these 
evils,  it  is  most  unreasonable  to  oppose  the  displays  of  his  grace.  In 
displaying  his  grace,  he  dispenses  with  the  exercise  of  distributive,  but 
not  of  public  justice.  If  justice  is  done  to  the  public,  i.  e.  if  something 
is  done  which  secures  the  public  interest  against  all  the  mischievous 
consequences,  which  otherwise  might  result  from  dispensing  with  the 
infliction  of  punishment,  according  to  the  rules  of  distributive  justice, 
the  subjects  of  government  have  no  cause  of  complaint.  It  would 
imply  malicious  feelings  towards  offenders,  were  their  fellow  subjects 
to  insist  on  their  being  treated  according  to  the  rules  of  distributive 
justice,  when  public  justice  would  receive  no  injury  by  their  forgive, 
ness.  When  the  laws  take  their  course  on  offeoders,  the  thing,  with 
which  benevolent  minds  are  gratified,  is  not  the  pain  they  endure,  but 
the  support  which  is  thereby  given  to  just  authority. 

Nothing  can  be  more  harmonious  than  this  and  the  two  Articles 
with  which  our  series  commenced.  In  the  first  of  these  we  considered 
the  existence  of  Jehovah — the  Father,  the  Son,  and  the  Holy  Ghost. 
The  atonement  (the  subject  of  the  present  Article)  shows  us  that  the 
doctrine  of  the  Trinity  lies  very  much  at  the  foundation  of  all  our 
hopes,  since  it  made  way  for  the  work  of  redemption  to  be  effected  by 
the  incarnation  of  one  of  those  divine  Persons. 

Our  second  Article  presents  to  us  the  eternal  God,  making  the  best 
and  most  durable  display  of  his  infinite  perfections  in  his  works  of 
creation  and  providence.  The  most  important  particular  in  the  work 
of  providence,  is  the  provision  of  an  atonement  for  the  sinful  children 
of  Adam.  Here  are  his  glorious  perfections  remarkably  displayed. 
When  it  ia  said,  God  is  love,  his  whole  moral  perfection  is  expressed  in 
one  word.  And  when  it  is  further  said,  "  In  this  was  manifested  the 
love  of  God  toward  us,  because  God  sent  his  only  begotten  Son  into 
the  world,  that  we  might  live  through  him,"  it  is  implied,  that  this 
infinite  love  is  most  illustriously  displayed  in  the  atonement,  which  he 
has  provided  for  our  sins  by  the  death  of  his  Son.  Here  those  attri- 
butes, which  seemed  at  variance,  are  sweetly  reconciled.  "  Mercy 
and  truth  are  met  together ;  righteousness  and  peace  have  kissed  each 
other."  Ps.  Ixxxv.  10.  By  means  of  the  vicarious  sufferings  of  the 
Redeemer  we  are  shown,  that  stern  justice  is  not  malicious  hatred  ; 
also,  that  mercy  is  quite  another  thing  than  indifference  to  the  support 


98  ATOXRMKNT. 

of  a  rigliteous  government.  When  wo.  become  acquainted  witli  this 
doctrine,  we  perceive  at  once  that  the  sutierings  of  the  Redeemer  were 
not  the  eflect  of  an  indiscriminate  wrath  which  assails  every  thing  in 
its  way.  On  the  contrary,  we  see  that  these  sufferings  were  appointed, 
for  a  holy  purpose,  by  him  who  is  possessed  of  the  attributes  of  justice, 
mercy,  and  M'isdom,  in  the  most  unlimited  degree.  When  God  sends 
the  wicked  to  a  deserved  punishment,  he  exhibits  no  feelings  which  he 
wishes  to  conceal  from  his  creatures  ;  he  is  not  ashamed  of  punitive 
justice.  He  proclaims  it  openly,  "  To  me  belongeth  vengecmce.^^  And 
when  he  laid  our  iniquity  on  his  beloved  Son,  he  manifested  the  same 
feelings.  Both  are  benevolent  exhibitions  of  his  opposition  to  sin,  but 
the  latter  excels  in  glory.* 

There  is  no  exhibition  of  the  character  of  God,  in  all  the  scriptures, 
which  has  drawn  forth  such  severe  remarks  from  unbelievers,  as  that 
relating  to  substitution  and  an  expiatory  sacrifice  for  sin.  They  seem 
to  imagine  the  gospel  atonement  represents  God  as  full  of  malicious 
revenge,  which  can  be  pacified  with  nothing  but  such  an  amount  of 
suffering,  either  of  the  guilty  or  innocent.  But  will  not  infidels  be 
candid  enough  to  acknowledge,  that  there  is  a  wide  difterence  between 
the  execution  of  a  legal  penalty,  for  the  purpose  of  supporting  that  law 
which  is  essential  to  the  preservation  of  the  order  and  happiness  of 
society,  and  the  wreaking  of  that  selfish  revenge  which  prostrates  law, 
and  disturbs  the  public  tranquillity  ?  If  the  penalty  of  a  law  can  be 
executed  in  consistency  with  universal  good  will,  why  must  the 
requisition  of  an  atonement,  to  pave  the  way  for  the  pardon  of  sin,  be 
considered  as  a  display  of  maliciousness  ?  Neither  the  pains  threat- 
ened to  transgressors,  nor  those  which  have  been  inflicted  on  their 
innocent  Substitute,  express  the  least  degree  of  selfish  revenge.  But 
those  which  have  been  inflicted  on  their  Substitute,  who  is  none  other 
than  the  dearly  beloved  Son  of  the  Father,  seem  to  be  calculated, 
beyond  any  thing  else^  to  remove  all  suspicions  of  that  unworthy  revenge 
which  is  gratified  with  the  infliction  of  pain. 

It  is  worthy  of  particular  notice,  that  the  very  thing  which  the  God 
of  the  scriptures  has  pointed  out,  as  the  highest  proof  of  the  greatness 
and  disinterestedness  of  his  love,  should  be  considered  by  deists  as 
fixing  such  a  foul  blot  on  his  character,  as  to  set  aside  his  claims  to 
divine  honors.  '•  The  light  shineth  in  darkness,  and  the  darkness' 
comprehendeth  it  not." 

*  If  ihe  glory  of  God  is  more  displayed  in  saving  sinners  through  the  atonement,  than 
in  their  being  punished  according  to  the  threatening  of  the  law,  why,  some  may  say, 
are  not  all  saved  ?  To  this  seeming  difliculty  it  may  be  replied,  that  of  two  things  in 
creation  and  providence,  we  may  say,  that  one  excels  the  other  in  glory,  without  say- 
ing it  was  fooHsh  that  the  otlier  had  any  existence.  In  the  natural  world  the  sun  has  a 
pre-eminence  over  the  moon.  It  has  more  lustre,  and  displays  the  glory  of  the  Creator 
to  a  greater  degree.  Yet  the  Creator  is  more  glorified  by  his  making  one  sun  and  one 
moon,  than  he  would  liave  been  by  making  two  sun.s,  and  no  moon.  Important  purpo- 
ses will  be  answered  by  the  continuance  of  moral  and  natural  evil  in  the  system.  The 
deformity  of  sin,  tha  beauty  of  holiness,  and  the  great  and  unmerited  favor  of  salvation 
from  sin  and  ruin,  will  more  strikingly  appear.  Theponalty  of  the  law's  being  execu- 
ted on  the  impenitent,  will  forever  reflect  light  on  the  doctrine  of  atonement. 


ATONEMENT.  99 


REMARKS. 


I.  Among  fUlleri  creatures  those  are  mercifully  distinguished  who 
tuo  pro\ided  with  an  atonement.  Sin  destroys  all  the  moral  beauty  of 
an  intelligent  creature,  and  incurs  a  penalty  which,  if  it  be  executed, 
will  render  him  most  wretched  through  an  interminable  duration.  How 
dreadful  the  thought,  to  be  for  ever  a  lothsome  and  wretched  criminal, 
shut  up  in  the  prison  of  divine  government,  abhorred  of  God  and  all 
holy  beings,  and  at  the  same  time  devoid  of  any  self  respect.  What 
favor  can  be  shown  to  creatures  thus  fallen  and  ruined,  equal  to  that  of 
providing  a  way  for  their  regaining  the  lost  image  and  friendship  of 
their  Creator  ?  The  apostates  who  receive  this  favor  are  distinguished 
advantageously,  and  mercifully  too  ;  because  good,  great  good  is 
received,  where  the  greatest  evil  was  deserved.  The  atonement  is 
not  provided  to  help  out  the  law,  as  if  this  were  incomplete  without 
that.  The  law,  viewed  by  itself,  furnishes  means  for  a  perfect  system 
of  administration.  If  therefore  such  as  have  fallen  by  the  law,  are 
provided  with  an  atonement,  it  is  all  mercy.  Brethren  of  the  human 
race  !  let  us  admire  that  wonderful  display  of  goodness,  by  which  the 
Creator  has  made  us  to  differ  from  the  fallen  angels.  We  were  involved 
in  one  common  apostacy  with  them  ;  but  an  atonement  he  has  provided 
exclusively  for  us.  Could  we  but  see  how  ruined  and  wretched  are 
our  circumstances,  the  relief  brought  us  by  the  atonement  would  not 
be  lightly  esteemed. 

2.  We  can  now  see  why  the  rejection  of  the  atonement  is  represen- 
ted to  be  pre-eminently  the  sin  which  shuts  us  out  of  heaven.  Certain  it 
is  that  such  is  the  scriptural  representation  :  "  He  that  believeth  on  the 
Son  hath  everlasting  life,  and  he  that  believeth  not  the  Son  shall  not 
see  Ufe  ;  but  the  wrath  of  God  abideth  on  him."  "  How  shall  we  escape 
if  we  neglect  so  great  salvation  ?  "  The  atonement  has  made  provision 
for  all  sin  to  be  removed  and  pardoned  :  "  The  blood  of  Jesus  Christ 
cleanseth  from  all  sin."  Let  our  sins  be  ever  so  many  and  great,  they 
will  not  ruin  us,  provided  we  accept  of  this  provision  which  has  been 
made  for  our  redemption.  It  is  therefore  the  rejection  of  this  glorious 
provision,  rather  than  our  other  sins,  which  ultimately  proves  our  ruin. 
Under  the  light  of  the  gospel,  we  are  not  so  properly  condemned  to 
sutler  the  pains  of  the  second  death,  because  we  have  transgressed 
God's  law,  as  because  we  have  rejected  his  Son.  "  He  that  believeth 
not  shall  be  danmed."     "  There  remaineth  no  more  sacrifice  lor  sins." 


100  SALVATION  FKKELY  UJ'I'KKED. 


ARTICLE    VI. 

In  view  of  the  atonement,  salvation  is  freely  offered  to 
every  man,  and  may  become  his,  on  his  acceptance  of  the  of- 
FER. 

A  PROVISION  being  made  for  the  forgiveness  of  sin,  the  way  is  pre- 
pared for  salvation  to  be  freely  offered  to  sinners.  The  invitation  is 
given,  Come,  for  all  things  are  now  ready.  The  mere  provision  of  an 
atonement,  does  not  place  us  in  a  state  of  forgiveness  :  for  though  the 
provision  could  not  be  more  ample,  the  children  of  Adam  are  still  in 
rebellion,  and  the  wrath  of  God  abideth  on  them.  John  iii.  36.  And 
it  must  abide  on  them,  until  the  terms  of  reconciliation  are  complied 
with.  It  was  not  possible  that  any  thing  should  be  done,  that  could 
reconcile  a  God  of  holiness  to  such  of  his  rebellious  creatures  as  go  on 
still  in  their  trespasses.  Ps.  Ixviii.  21.  The  gospel  is  infinitely  gra- 
cious ;  and  yet  it  contains  conditions ;  conditions  which  must  be  com- 
plied with,  else  its  salvation  can  never  be  enjoyed.  On  the  prescribed 
conditions,  which  are  invariably  the  same,  the  salvation  is  proffered  to 
every  man,  and  will  be  secured  to  each,  the  moment  he  yields  his 
consent  to  them. 

Salvation  (as  we  now  use  the  word)  does  not  so  properly  mean  a 
deliverance  from  sin,  as  from  its  deserved  punishment.  When  any  one 
accepts  the  proffered  salvation,  it  supposes  deUverance  from  the  domin- 
ion  of  sin  is  begun ;  and  we  know  that  where  it  is  begun,  there  is  an 
assurance  of  its  ultimate  completion :  but  the  salvation  that  is  offered 
to  those  who  comply  with  the  terms,  is  a  deliverance  from  the  bitter 
consequences  of  sin. 

Some  may  think,  that  conditions  have  no  place  in  a  free  salvation. 
But  in  truth,  the  gospel,  as  well  as  the  law,  has  its  conditions,  and 
must  have  them  ;  unless  the  Supreme  Ruler  had  consented  to  an  entire 
relinquishment  of  his  authority  over  his  revolted  subjects.  A  gift,  as 
well  as  wages,  may  he  bestowed  on  conditions.  You  may  require  a 
beggar  to  ash,  as  the  condition  of  receiving  his  alms,  as  well  as  require 
the  laborer  to  work  to  earn  his  wages.  The  word  conditions  does  not 
necessarily  suppose  the  existence  of  merit  in  the  man  who  complies 
with  them.  It  is,  for  aught  I  can  sec,  just  as  proper  to  talk  of  the 
conditions  of  the  covenant  of  grace,  as  of  the  covenant  of  works.  In 
the  covenant  of  grace,  asking  is  made  the  condition  of  receiving  unme- 
rited favors  ;  repenting  and  believing  are  conditions  of  forgiveness  and 
acceptance  in  Christ,  as  much  as  perfect  obedience  to  the  righteousness 
of  the  law  is  the  condition  of  acceptance  in  the  covenant  of  works.  But 
you  will  say,  is  not  prayer  itself,  together  with  repentance  and  faith, 
the  gift  of  God  ?  Grant  it ;  yet  this  does  not  preclude  their  being  con- 
ditions of  receiving  other  blessings.  Though  it  is  by  the  grace  of 
God  that  we  arc  enabled  to  pray,  repent,  and  believe  ;  yet  prayer,  faith, 


6ALVATI01V  FREELY  OFFERED.  101 

and  repentance,  are  our  acts,  as  much  as  the  pure  worship  and  obedi- 
ence  of  sinless  angels  are  their  acts.  Nor  is  their  obedience  any  more 
independent  of  divine  help  than  ours. 

In  spreading  out  this  Article  before  the  reader,  these  four  things  will 
be  particularly  considered  :  I.  The  favorable  or  merciful  conditions 
on  which  salvation  is  offered.  II.  The  extensiveness  of  the  offer.  III. 
The  variety  of  ways  in  which  it  is  presented.  IV.  What  is  implied 
in  its  being  accepted. 

I.  Let  us  look  at  the  mercifulness  of  the  conditions  on  which  salvation 
is  offered.  Though  merit  is  excluded,  yet  something  is  to  be  done  on 
our  part,  to  give  us  an  interest  in  the  salvation  of  the  gospel.  The 
conditions  proposed  are  not  designed  to  throw  any  unnecessary  embar- 
rassments in  our  way,  or  to  render  salvation  at  all  difficult  to  such  as 
pant  for  a  release  from  "  sin's  old  yoke  and  Satan's  chain."  Far  oth- 
erwise ;  the  conditions  are  such  as  show  the  salvation  to  be  wholly  of 
grace  ;  such  as  bring  eternal  life  within  the  reach  of  ruined  sinners — 
moral  bankrupts.  They  bring  this  infinite  good  within  the  reach  of 
every  man.  Whosoever  will,  let  him  take  of  the  water  of  life  freely. 
All  the  blessings  procured  by  the  atonement  are  as  free  and  unxepensive 
as  water ;  and  no  one  who  is  willing  to  receive  them  will  remain  des- 
titute. If  the  atonement  had  been  made  for  some  particular  sins,  but 
not  for  all  manner  of  sins,  yours  might  be  a  hopeless  case.  Should  a 
wealthy  man  undertake  to  pay  a  certain  per  centage  on  the  debts  of 
his  impoverished  neighbor,  this  might  nevertheless  be  so  inadequate  to 
his  real  necessities  as  to  leave  him  still  in  the  debtor'' s  jail.  But  should 
this  wealthy  friend  kindly  offer  the  payment  of  all  his  debts,  and  leave 
nothing  for  him  to  do,  except  to  feel  and  express  his  obligation  for  the 
kindness,  he  could  not  say,  the  provision  did  not  fully  meet  his  wants. 
Let  me  suppose  another  case,  which,  on  some  accounts,  will  more  re- 
semble the  one  we  wish  to  illustrate  :  A  man  has  committed  a  crime 
that  exposes  him  to  a  lasting  confinement  in  the  criminal's  jail.  Some 
compassionate  individual  has  interposed,  and  made  such  an  honorable 
satisfaction  to  the  law,  that  he  can  now  be  liberated  from  his  confine- 
ment, as  soon  as  he  shall  heartily  approve  of  the  law,  and  disapprove 
of  his  own  conduct  in  the  violation  of  it.  Would  not  this  be  proclaim, 
ing  liberty  to  the  captives,  and  the  opening  of  the  prison  to  them  that 
are  bound  ?  Difficulties  might  still  remain  to  prevent  his  enjoying  the 
benefit  of  this  interposition  in  his  behalf;  for  he  may  have  no  generous 
relentings  for  his  crime,  nor  any  willingness  to  regard  in  future  the 
law  that  has  condemned  him  to  imprisonment.  But  all  those  difficul- 
ties which  arise  from  a  perverse  and  unyielding  spirit,  he  ought  not  to 
reckon  among  the  things  that  make  the  conditions  of  his  release  appear 
to  him  hard.  These  moral  difficulties  notwithstanding,  it  can  with 
propriety  be  said,  the  terms  are  brought  down  to  his  circumstances  ; 
they  are  as  low  as  they  possibly  could  be.  Were  the  least  sum  of 
money  to  be  required  of  the  bankrupt,  or  the  least  merit  of  the  criminal, 
the  terms  would  not  be  sufficiently  low  to  bring  deliverance  within  their 
reach  ;  for  the  bankrupt  has  no  money,  and  the  criminal  no  merit.  Nor 
would  it  be  in  the  power  of  the  best  feelings  of  heart  which  they  might 
now  possess,  to  remove  difficulties  of  this  nature. 

With  these  illustrations  in  view,  I  am  prepared  to  say,  the  terms  of 

13 


102  SALVATIOIV   FRKIiLY   OFFEKKD. 

gospel  salvation  are  as  low  as  possible ;  bringing  deliverance,  even  from 
an  eternal  imprisonment,  within  every  man's  reach.  The  question, 
then,  does  not  remain  to  be  settled,  whether  provision  shall  be  made, 
nor  whether  it  shall  be  adequate  to  our  wants.  The  provision  is  already 
made,  and  could  not  be  more  ample.  There  is  therefore  now  no  place 
for  the  inquiry.  Who  shall  go  for  us  up  to  heaven,  or  descend  into  the 
deep,  or  go  over  the  sea,  to  bring  us  salvation  ?  for  it  is  already  brought, 
and  is  very  nigh  to  us ;  and  assurance  is  given,  that  if  we  believe  in 
our  heart,  and  confess  with  our  mouth,  we  shall  be  saved.  Deut.  xxx. 
11 — 14.     Rom.  X.  6 — 9.     Let  us  now  consider, 

II.  The  exiensivewes*  of  the  gospel  offer.  It  is  made  without  any 
restriction.  No  individual  is  excepted.  The  death  of  Christ  for  the 
sin  of  the  whole  world,  gives  every  sinner  in  the  world  a  right  to  ap- 
ply its  benefits  to  himself.  So  the  matter  is  repesented  in  that  well 
known  text,  "  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosover  believeth  in  him  should  not  perish,  but  have  everlast- 
ing life."  John  iii.  16.  When  Christ  refers  to  the  case  of  the  brazen 
serpent,  to  illustrate  his  being  lifted  up  upon  the  cross,  he  declares  this 
to  be  the  express  design  of  his  crucifixion,  "  that  whosoever  believeth  in 
him  should  not  perish,  but  have  eternal  life."  John  iii.  14 — 16.  The 
brazen  serpent  was  the  divinely  appointed  antidote  for  the  bite  of  the 
fiery  serpents  to  the  whole  camp  of  Israel.  It  was  so  effectual  as  not 
to  fail  in  a  single  instance  where  it  was  made  use  of.  It  needed  only 
to  be  looked  upon,  and  the  cure  was  wrought.  And  to  bring  it  within 
the  view  of  all,  it  was  lifted  up  on  a  pole,  and  placed  in  the  midst  of 
the  camp.  In  like  manner,  the  Savior  would  have  us  consider  his 
death  on  the  cross,  as  the  divinely  appointed  remedy  for  the  venomous 
bite  of  that  old  serpent,  the  devil.  Like  the  type,  its  design  was  not 
to  prevent,  but  to  remove  the  evil.  And  as  in  the  case  of  the  type,  so 
here,  this  privilege  is  proffered  to  all  without  any  discrimination.  Is 
any  one  bitten  with  the  fiery  serpent  ?  let  him  look  to  the  cross  of  Christ 
and  be  healed.  If  he  should  say.  How  do  I  know  this  privilege  be- 
longs  to  me  ?  I  answer.  You  may  know  it  belongs  to  you,  because  it 
belongs  to  all.  Since  the  scriptures  exhibit  the  death  of  Christ  as  a 
sacrifice  for  sin,  without  naming  any  individuals  for  whom  he  suffered  ; 
and  since  they  inform  us,  that  whosoever  believeth  in  him  will  receive 
the  benefits  of  his  death,  the  inference  would  be  natural,  that  the  offers 
of  salvation  are  designed  to  be  unUmited.  But  in  a  matter  of  so  much 
consequence  to  our  immortal  interests,  we  are  not  left  to  depend  on 
mere  inference.  That  we  are  authorized  to  make  the  offer  of  eternal 
salvation  to  all  the  inhabitants  of  our  fallen  world,  is  exceedingly  plain. 
Invitations  to  partake  of  this  immense  good  are  numerous ;  and  they 
are  both  general  and  particular. 

First.  They  are  general.  What  can  be  more  general  than  this 
invitation  of  Wisdom  ?  "  Unto  you,  O  meii,  I  call,  and  my  voice  is  to 
the  sons  of  men."  Prov.  viii.  4.  That  in  this  atldress,  Christ  (who  is 
the  Wisdom  of  God)  uses  the  words  men  and  the  sons  of  men,  in  the 
most  unrestricted  sense,  may  be  inferred  from  a  passage  in  the  prophe- 
cy of  Isaiah,  where  he  says,  "  Look  unto  me,  and  be  ye  saved,  all  the 
ends  of  ike  earth.'''  How  could  the  invitation  be  more  extensive  than 
to  embrace  all  the  ends  of"  the  earth  ? 


SALVATION  FREELY  OFFERED.  103 

Jews  and  gentiles,  in  scripture  phrase,  comprise  all  the  tribes  of 
Adam,  and  both  these  divisions  of  mankind  are  named  in  the  invitation. 
Concerning  the  Jews  there  can  surely  be  no  question  ;  for  Christ  tells 
us,  salvation  is  of  the  Jews.  The  personal  ministry  of  the  Savior  was 
confined  to  the  lost  sheep  of  the  house  of  Israel,  and  the  apostles  were 
required  to  begin  their  ministry  at  Jesusalem,  making  the  first  oflfer  of 
the  benefits  of  a  Savior's  death  to  those  who  had  shed  his  blood  ;  and 
then  to  extend  the  offer  to  sinners  of  all  nations.  Luke  xxiv.  47 — 49. 
Paul  gloried  in  being  called  "  the  apostle  of  the  gentiles.^'  To  him  the 
Redeemer  appeared  in  a  vision,  when  he  was  at  Jreusalem,  and  said, 
"  I  will  send  thee  far  hence  unto  the  gentiles."  To  them  he  was  spe- 
cially  sent,  that  he  might  turn  them  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God.     Acts  xxii.  21,  and  xxvi.  18. 

Secondly.  The  invitations  of  the  gospel  are  TpaHicular.  There  is 
danger  we  shall  imagine  that  an  offer,  which  is  made  to  the  whole 
world,  or  to  the  Avhole  nation,  is  not  made  to  ourselves.  To  prevent 
this  abuse  of  general  offers,  we  are  frequently  addressed  in  our  indivi- 
dual capacity.  We  are  not  only  informed  that  Christ  made  a  propitia- 
tion  for  the  sins  of  "  the  whole  world,"  but  also,  that  he  tasted  death  for 
every  man.  The  commission  to  proclaim  the  news  of  salvation,  which 
our  Lord  gave  to  his  apostles,  was  particular  as  well  as  general.  He 
commanded  them  to  teach  all  nations,  and  to  preach  the  gospel  to  every 
creature.  In  the  parable  of  the  marriage  supper,  the  servants  received 
this  direction ;  "  Go  therefore  into  the  highways,  and  as  many  as  ye 
shall  find  bid  to  the  marriage."  Matt.  xxii.  9.  Their  liberty  to  invite 
could  not  have  been  more  unrestricted.  Wherever  they  should  find  a 
fellow  mortal,  they  had  authority  from  their  Master  to  present  him  with 
an  invitation,  the  acceptance  of  which  would  secure  to  him  blessings 
as  lasting  as  eternity. 

The  gospel  offer  makes  no  distinction  between  the  sexes ;  both  are 
freely  invited.  We  read  that  the  apostles  baptized  both  men  and  wo- 
men ;  of  course  they  must  have  preached  the  gospel  to  both.  At  Phi- 
lippi  Paul  once  preached  to  an  audience  wholly  composed  of  females. 
Acts  xvi.  13.  Youth  are  very  specially  invited,  yet  not  to  the  exclusion 
of  the  aged.  "  Remember  thy  Creator  in  the  days  of  thy  youth." 
"  They  that  seek  me  early  shall  find  me."  Ecc.  xii.  i.  Prov.  viii.  17. 
But  they  who  have  idled  away  almost  the  whole  of  their  probation,  are 
still  invited  to  go  and  work  in  the  vineyard  of  God,  with  the  promise 
that  they  too  shall  receive  their  penny.     Matt.  xx.  6,  7. 

Men  of  every  rank  in  society  are  presented  with  the  gospel  invitation. 
Kings  and  judges  of  the  earth  are  called  upon  to  kiss  the  Son,  and  ex- 
perience the  blessedness  of  those  who  put  their  trust  in  him :  and  the 
poor  also  have  the  gospel  preached  to  them.  Ps.  ii.  10 — 12.  Matt.  xi. 
5.  The  gospel  proffers  its  blessings  alike  to  the  learned  and  the  un- 
learned. Philosophers  may  become  Christians,  if  they  will  but  sit  at 
the  feet  of  Christ  and  hear  his  word  ;  if  they  will  become  fools  that 
they  may  be  wise.     1  Cor.  iii.  18. 

The  errors  which  men  have  adopted  furnish  no  reason  for  withhold- 
ing from  them  the  offers  of  salvation.  Every  scheme  of  religion  that 
is  not  evangelical,  must  be  renounced  when  the  gospel  is  embraced ; 
but  no  scheme  can  be  so  false,  as  to  exclude  its  devotees  from  a  right 


104  SALVATION  FRKKLY  OFFERED. 

to  come  to  the  marriage  supper  of  the  Lamb.  To  this  holy  feast  we 
are  allowed  to  invite  all  the  heretics  and  infidels  of  Christendom  ;  also 
the  Jews  who  are  looking  for  a  Messiah  to  come  ;  and  with  them  to 
invite  the  deluded  Mahometans  and  idolatrous  pagans. 

We  may  invite  men  of  every  character,  as  well  as  of  every  creed. 
We  may  invite  the  pharisee,  who  is  full  of  self-righteous  religion,  and 
with  him  the  man  who  makes  no  pretension  to  any  religion.  They 
both  equally  need  a  Savior's  righteousness ;  and  both  should  be  urged 
to  accept  of  it.  Immoral  and  also  moral  men  need  the  salvation  of 
Christ ;  and  we  have  the  same  authority  for  offering  it  to  the  one  class 
as  to  the  other.  He  declared  that  he  came  to  call  sinners  to  repent- 
ance. If  their  sins  are  as  scarlet,  he  can  make  them  white  as  snow  ; 
if  they  are  red  like  crimson,  he  can  make  them  like  wool.  His  blood 
cleanseth  from  all  sin.  With  such  an  all-sufficient  Savior  in  view,  no 
degree  of  moral  pollution  presents  an  insuperable  obstacle  to  the  sin- 
ner's  salvation.  Let  him  forsake  his  way  and  his  thoughts,  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy  on  him,  yea,  he  will 
abundantly  pardon.     Isa.  Iv.  7. 

Hitherto  we  have  considered  the  presentation  of  the  gospel  offer  as 
a  thing  which  God  aUoics  to  be  done,  rather  than  that  which  he  is  zeal- 
ously engaged  should  be  done.  But  this  is  not  disclosing  the  whole 
truth  in  relation  to  this  subject.  Further  light  will  be  reflected  on  it 
when  we  consider, 

HL  The  variety  of  ways  which  God  has  taken  to  present  and  to 
secure  the  presentation  of  this  gracious  offer.  He  himself  calls  to  us 
out  of  heaven,  and  points  us  to  the  Savior,  saying,  "  This  is  my  beloved 
Son,  hear  him."  Mark  ix.  7.  The  Son  of  God  not  only  died  for  lost 
men,  but  preached  the  gospel  to  them  with  his  own  blessed  lips.  He 
invited  them  with  great  tenderness  and  earnestness  to  come  to  him  for 
life.  At  a  certain  time  he  said  to  those  who  were  about  him,  "Come 
unto  me  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  Matt.  xi.  28.  And  since  he  went  to  heaven,  he  has  sent  them 
this  kind  invitation,  "  Behold  I  stand  at  the  door  and  knock  ;  if  any 
man  hear  my  voice,  and  open  the  door,  I  will  come  in  to  him,  and  will 
sup  with  him,  and  he  with  me."  In  presenting  the  offers  of  the  gospel, 
the  Holy  Ghost  takes  a  conspicuous  part.  "  The  Spirit  says.  Come." 
Rev.  xxii.  17.  God  said  to  Noah  before  the  flood.  My  Spirit  shall  not 
always  strive  with  man.  A  threat  to  withdraw  the  Spirit  from  the  im- 
penitent,  so  that  he  shall  no  more  strive  with  them,  supposes  that  they 
are  now  striven  with ;  and  this  striving  imphes,  among  other  things, 
an  offer  of  mercy.  They  who  fail  to  accept  this  ofier,  are  charged 
with  resisting  the  Holy  Ghost.  Acts  vii.  51.  It  appears,  then,  that 
each  person  in  the  glorious  Trinity  is  employed  in  arresting  the  atten- 
tion  of  an  apostate  world,  and  urging  their  acceptance  of  proffered 
grace.  The  written  word  is  the  voice  of  God  ;  and  by  this  he  is  con- 
stantly  addressing  all  those  to  whom  it  comes,  saying,  "  Turn  you  at 
my  reproof ;  behold  I  will  pour  out  my  Spirit  unto  you,  I  will  make 
known  my  words  unto  you."     Prov.  i.  23. 

There  is  another  way  which  the  God  of  all  grace  has  taken  to  insure 
the  extensive,  permanent,  and  faithful  presentation  of  the  gospel  offer, 
which  ought  to  be  distinctly  noticed,  as  a  striking  proof  of  the  deep 


SALVATION  KREKLY  OFKEKED.  105 

interest  he  takes  in  its  success, — I  refer  to  the  stated  ministry  of  the 
word.  He  has  appointed  that  there  should  be  a  succession  of  men  in 
his  church,  who  shall  separate  themselves  to  this  work,  giving  them- 
selves  continually  to  prayer  and  to  the  ministry  of  the  word.  These 
are  appointed  not  only  to  feed  the  church,  but  also  to  seek  the  reconci- 
liation of  the  world :  "  We  are  ambassadors  for  Christ,  as  though  God 
did  beseech  you  by  us  ;  we  pray  you  in  Christ's  stead,  be  ye  reconciled 
to  God."  2  Cor.  v.  20.  It  is  the  divine  plan,  that  the  men  employed 
in  this  work  should  be  able,  pious  and  discreet ;  and  that  their  number 
should  be  multiplied,  until  they  shall  be  able  to  fulfil,  to  the  utmost 
extent,  the  command  to  "  preach  the  gospel  to  every  creature,"  making 
the  offer  of  salvation  to  every  son  and  daughter  of  Adam. 

Nor  is  the  liberty  of  presenting  this  gracious  offer  wholly  confined 
to  the  commissioned  heralds  of  salvation.  Every  man  who  has  em- 
braced  it  himself,  ought  to  say  to  his  unbelieving  neighbor  and  brother, 
Know  the  Lord.  Heb.  viii.  11.  The  whole  mystical  bride,  as  well  as 
the  ministers  of  reconciliation,  is  expected  to  concur  with  the  Spirit  in 
presenting  the  invitation.  "  The  Spirit  and  the  hride  say,  Come.  And 
let  him  that  heareth  say.  Come."  Rev.  xxii.  17.  It  seems  to  be  made 
the  duty  of  every  man,  who  hears  what  a  great  and  merciful  salvation 
has  been  provided  for  a  fallen  world,  to  spread  the  news,  and  call  the 
attention  of  others  to  a  subject  which  so  nearly  concerns  them  all. 
None  who  believe  in  the  reality  of  gospel  salvation,  can  doubt  Avhether 
God  has  made  it  the  duty  of  parents  to  present  this  subject  to  their 
children.  He  has  always,  in  all  his  institutions,  made  the  seeking  of 
a  godly  seed  a  matter  of  primary  importance. 

Would  all  this  pains  be  taken,  to  place  before  the  children  of  men 
the  provision  which  has  been  made  for  their  redemption,  if  God  were 
not  ready  to  forgive  such  as  accept  the  proffered  mercy  ?  Would  the 
Father  call  to  them  out  of  heaven ;  would  the  Son  have  come  to  earth 
to  address  them ;  and  would  the  Spirit  press  their  consciences,  if  no 
door  of  mercy  were  opened  to  them,  nor  divine  solicitude  entertained 
in  their  behalf?  Would  Christ,  besides  enjoining  it  on  all  his  disciples 
to  pray  and  labor  for  the  conversion  of  unbelievers,  have  appointed  a 
succession  of  men  to  hold  the  office  of  his  ambassadors,  to  beseech 
sinners  to  be  reconciled  to  God,  if  his  heart  had  not  been  engaged  to 
effect  their  reconciliation  ? 

IV.  Let  us  now  attend  to  this  interesting  inquiry,  What  is  implied 
in  the  acceptance  of  the  offer  of  salvation  ?  Before  giving  a  direct  an- 
swer  to  the  inquiry,  suffer  me  to  lay  down  three  positions,  the  truth  of 
which  is  made  clear  by  the  attention  we  have  been  called  to  pay  to  the 
freeness,  extensiveness,  and  earnestness,  with  which  the  scriptures 
present  the  gospel  offer.  (1.)  That  every  one  who  accepts  the  offer, 
will  be  accepted  of  God ;  he  who  complies  with  its  conditions  will  be 
saved.  "  To  him  that  knocketh  it  shall  be  opened."  The  man  who 
was  driven  from  the  wedding  because  he  had  not  on  the  wedding  gar- 
ment, had  not  truly  accepted  the  invitation  which  had  been  sent  him : 
he  had  not  complied  with  its  reasonable  conditions.  Matt.  xxii.  11 — 
13.  (2.)  It  is  clear  that  every  man  has  a  right  to  accept  the  offer. 
The  presentation  of  the  invitation  gives  him  a  perfect  right  to  accept  it, 
though  he  has  nothing  to  give  in  exchange  for  the  good  he  is  to  receive. 


106  SALVATION  FRKELY  OFFERED. 

He  need  not  go  about  to  establish  his  own  righteousness,  but  is  requir- 
ed,  as  a  guilty  creature,  to  submit  to  the  righteousness  of  God.  (3.) 
Holiness  of  heart  is  not  made  necessary,  to  give  the  sinner  a  right  to 
accept  the  salvation  of  Christ.  His  accepting' it  is  a  holy  act,  there- 
fore holiness  is  to  be  looked  after  as  an  evidence  that  he  has  accepted  , 
but  not  as  that  prerequisite  which  gives  him  the  right  to  accept.  To 
him  as  a  mere  sinner  the  offer  is  made,  and  while  he  knows  nothing 
better  of  himself  than  this,  that  he  is  one  of  the  lost  children  of  Adam, 
his  warrant  to  accept  the  proffered  mercy,  is  clear  and  indubitable. 
He  is  required  even  now  to  behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world.     John  i.  29. 

The  invitation,  "  Ho,  every  one  that  thirsteth,"  is  not  restricted  to 
those  renovated  souls  that  thirst  after  righteousness  :  it  seems  rather  to 
bespeak  the  attention  of  such  as  are  seeking  after  happiness  where  it 
can  never  be  found.  See  Isa.  Iv.  1,  2.  Nor  do  I  think  the  Savior's 
invitation  to  those  who  labor  and  are  heavy  laden  ought  to  be  considered 
as  merely  addressed  to  sin-burdened  souls.  Does  not  our  true  David, 
Israel's  king,  in  imitation  of  his  type,  invite  every  one  that  is  in  dis- 
tress, and  every  one  that  is  in  debt,  and  every  one  that  is  discontented, 
to  gather  themselves  to  him,  with  the  gracious  promise,  that  he  will 
give  them  rest?  1  Sam.  xxii.  2.  Matt.  xi.  28 — 30.  But  if  these  invi- 
tations should  be  thought  to  be  restricted  to  persons  of  a  particular 
character,  there  are  enough  others  which  very  manifestly  admit  of  no 
such  restriction.  The  promises  are  made  to  something  amiable  in  our 
character,  something  which  we  never  possess  until  we  are  born  of  God  ; 
but  commands  and  invitations  are  addressed  to  all,  both  good  and  bad. 

I  now  return  to  the  question.  What  is  meant  by  an  acceptance  of 
the  gospel  offer  ?  It  must  undoubtedly  mean,  that  the  salvation  of 
Christ  is  received  on  the  very  terms  of  the  offer ;  and  that  on  these 
terms  it  is  cordially  received.  Should  an  earthly  sovereign  offer  a 
free  pardon  to  rebellious  subjects,  on  condition  of  reconciliation  to  his 
government,  their  acceptance  of  his  offer  must  imply  submission  to  his 
authority.  A  real  acceptance  of  the  offer  of  salvation,  which  is  made 
us  through  the  mediation  of  the  Son  of  God,  always  comprehends  these 
two  things,  viz.  a  cordial  approbation  of  the  salvation  itself,  and  of  the 
way  in  which  it  was  procured.  The  salvation  itself  is  a  deliverance 
from  suffering,  by  means  of  a  deliverance  from  sin.  The  man  who 
accepts  the  offer  of  salvation,  does  as  cordially  approve  of  deliverance 
from  sin,  as  from  suffering.  Sin,  in  his  view,  is  a  body  of  death,  from 
which  it  is  most  desirable  to  be  delivered :  and  if  there  is  any  thing  for 
which  he  unfeignedly  thanks  God,  it  is  for  the  prospect  of  a  complete 
deliverance  from  this  evil,  through  the  Lord  Jesus  Christ.  Rom.  vii. 
24,  25.  The  circumstance,  that  his  deliverance  comes  through  the  death 
and  intercession  of  Christ,  in  distinction  from  its  being  the  fruit  of  his 
own  personal  merit,  forms  no  objection  to  it.  To  him  it  is  a  pleasing 
circumstance  ;  nay,  it  is  that  Avithout  which  salvation  would  lose  all  its 
glory.  To  sum  up  all  in  a  word  ;  he  who  embraces  the  oflTer  of  salva- 
tion, comes  fully  into  the  views  of  the  God  of  salvation.  He  delights 
in  just  such  a  salvation  as  God  oflfers  him ;  and  is  well  pleased  with 
the  very  Savior  in  whom  God  declares  that  He  is  well  pleased.  He 
highly  prizes  reconciliation  with  God ;    and  reconciliation  in  such  a 


SALVATION  FREELY  OFFERED.  107 

Way,  as  to  imply  no  relinquishment  of  claims  on  the  part  of  divine  go- 
vernment,  nor  the  fixing  of  any  stigma  on  the  divine  character.  He 
rejoices  with  all  his  heart,  that,  by  means  of  the  atonement,  God  is 
declared  to  be  just,  while  he  is  the  justifier  of  him  that  believeth  in 
Jesus. 

If  we  thus  accept  the  ofler,  the  salvation  is  ours.  As  the  terms  of 
salvation  originate  with  God,  it  necessarily  supposes,  that  he  has  given 
his  consent  to  them  already.  As  soon,  therefore,  as  we  have  satisfac- 
tory evidence  that  we  have  acceded  to  the  terms  ourselves,  we  may  be 
assured  that  the  treaty  of  peace  between  us  and  our  Maker  is  actually 
ratified.  If  we  are  at  peace  with  him,  there  can  be  no  doubt  of  his 
being  at  peace  with  us.  If  we  possess  that  faith  by  which  proffered 
mercy  is  accepted,  we  are  assured  that  we  have  peace  with  God  through 
our  Lord  Jesus  Christ.     Rom.  v.  1. 

The  call  to  sinners  to  embrace  the  gospel,  I  have  considered  in  the 
light  of  an  invitation ;  and  in  this  form  it  is  often  presented  to  us  in  the 
oracles  of  God.  But  let  it  be  remembered,  that  between  this  and  such 
invitations  as  we  often  receive  from  our  friends,  there  is  a  wide  differ- 
ence. When  we  negative  an  invitation  to  participate  with  our  friends 
in  a  feast,  we  feel  no  guilt ;  for  we  consider  them  as  rather  informing 
us  Avhat  we  may  do,  than  what  we  must  do ;  as  giving  us  permission 
to  partake  with  them,  rather  than  imposing  an  obligation.  But  an 
invitation  from  God  has  all  the  binding  authority  of  a  command.  It 
is  not  only  designed  to  inform  us,  that  we  may  come  to  the  marriage 
supper,  which  he  has  at  great  expense  prepared,  but  that  we  must  come, 
or  be  guilty  of  a  heinous  sin.  To  refuse  to  comply  with  the  gospel 
offer,  and  take  hold  of  the  covenant  of  grace,  is  undoubtedly  a  much 
more  aggravated  sin  than  that  which  was  committed  in  Eden,  by 
which  the  first  covenant  was  violated,  and  the  whole  race  exposed  to 
ruin.  We  are  not  merely  invited,  but  also  commanded  to  believe  on 
the  name  of  the  Son  of  God :  and  he  who  does  not  obey  this  com- 
mand, practically  declares  that  he  is  resolved  still  to  persist  in  his 
rebellion  against  the  throne  of  Heaven.     1  John,  iii.  23. 

Is  not  the  truth  of  the  present  Article  put  beyond  all  doubt  1  Is  it 
not  abundantly  evident,  that  life  is  set  before  us  in  the  gospel,  and  that 
we  are  invited  to  choose  it  1  The  proof  of  this  does  not  depend  on  a 
single  text :  there  are  many  which  unite  their  testimony  in  support  of 
the  same  thing.  The  doctrine  which  is  contained  in  this  Article,  ap- 
pears diffused  through  the  scriptures  of  the  Old  and  New  Testaments. 
Every  passage  does  not  treat  on  this  particular  subject :  but  there  are 
many  which  do  ;  and  these  all  unite  in  exhibiting  the  gospel  oflTer  as 
free  and  universal.  They  harmonize  in  the  declaration,  that  all  things 
are  ready,  and  that  all  who  will,  may  come  to  the  marriage ;  and  that 
all  who  tinily  accept  the  invitation  will  be  made  perfectly  welcome. 

It  may,  perhaps,  be  brought  as  an  objection  to  this  statement,  that 
for  a  long  time  the  blessings  of  salvation  were  confined  to  one  nation, 
namely  the  Jews.  To  this  I  would  reply ;  that  the  door  of  mercy,  even 
then,  stood  open  to  the  gentiles.  The  door  of  the  church  was  not  shut 
against  them.  Provision  was  made  by  the  God  of  Israel  for  the  stran- 
ger who  should  sojourn  amongst  his  people,  (if  he  were  disposed  to 
worship  their  God,  and  attend  on  his  appointed  ordinances,)  that  he 


108  SALVATION  FREKLV  OFFEKED. 

and  his  seed  should  be  entitled  to  the  seal  of  the  covenant,  the  same  as 
though  they  had  been  native  Israelites.  By  comparing  Deut.  xxxii.  8, 
with  Acts  xvii.  26,  27,  it  would  seem  as  tJhough  this  is  assigned  as  a 
special  reason,  why  God,  who  made  of  one  blood  all  the  nations  of  men, 
located  the  children  of  Israel  in  the  midst  of  the  sons  of  Adam  ;  that 
their  gentile  brethren  might  by  this  means  have  a  better  opportunity 
to  seek  Jehovah,  the  true  God,  if  haply,  during  all  the  darkness  of  that 
period,  they  might  feel  after  him  and  find  him. 

There  is,  however,  a  wide  difference  between  not  being  explicitly 
invited,  and  being  forbidden  to  come.  All  the  gentile  nations  are  not 
yet  explicitly  invited  :  but  certainly  there  is  no  interdict  which  keeps 
any  of  them  back  ;  for  the  commission  to  invite  extends  to  all.  And 
if,  during  the  Jewish  dispensation,  there  was  not  such  an  explicit 
command  to  preach  to  the  gentiles,  still  it  was  always  true  that  those 
gentiles  who  came  to  trust  themselves  under  the  wings  of  the  God  of 
Israel,  were  cheerfully  received  into  the  congregation  of  his  people. 
Ruth  ii.  12.  The  personal  ministry  of  Christ  was  chiefly  confined  to 
the  lost  sheep  of  the  house  of  Israel ;  but  he  never  rejected  a  gentile 
who  applied  to  him,  either  for  healing  or  for  salvation.  If  any  instance 
occurred  of  his  rejecting  an  applicant  on  account  of  gentilism,  it  was 
the  case  of  the  Syrophenician  woman.  And  even  in  this  case,  it  is 
obvious,  that  his  deferring  to  grant  her  petition  was  not  because  he  had 
no  mercy  for  simiers  of  the  gentiles ;  but  that  it  was  designed  both  to 
prove  and  to  increase  her  faith  and  importunity.  He  proclaimed  it  as 
a  rule,  whereby  he  would  be  invariably  regulated  in  dispensing  those 
rich  and  enduring  mercies,  which  in  the  character  of  a  Savior  he  had 
to  bestow  ;  that  no  humble  applicant  should  be  sent  empty  away  :  Him 
that  Cometh  unto  me  I  will  in  no  vnse  cast  out. 


THE     ARTICLE     HARMONIZED. 

The  agreement  of  this  with  the  Article  which  immediately  precedes 
it,  is  very  manifest ;  for  the  offer  of  salvation  to  sinners  originates  in 
an  atonement  for  their  sins.  Without  atonement  there  is  no  salvation  ; 
of  course  no  offers  of  salvation  are  made,  except  what  are  based  upon 
it.  And  it  is  in  view  of  a  propitiation  for  the  sins  of  the  whole  world, 
that  the  whole  world  are  to  be  invited  to  partake  of  these  blessings.  If 
the  atonement  were  of  a  limited  value,  being  sufficient  for  only  a  part 
of  the  race,  thex'e  would  be  no  propriety,  by  an  unlimited  invitation,  to 
offer  its  benefits  to  all.  And  had  its  value  been  infinite  (as  it  is)  with- 
out  being  made  for  the  human  race  in  general,  in  such  a  sense  as  to 
furnish  a  provision  for  their  salvation,  still  there  would  be  no  propriety 
in  an  indiscriminate  offer.  Although  the  atonement  for  sin,  by  the  death 
of  our  Redeemer,  was  infinite  ;  yet,  since  it  was  in  no  sense  made  for 
the  fallen  angels,  the  offers  of  salvation  are  not  extended  to  them.  They 
are  not,  like  ourselves,  put  into  a  new  state  of  probation  ;  but  "  are 
reserved  in  everlasting  chains  under  darkness  to  the  judgment  of  the 
great  day."  In  common  with  all  intelligent  creatures,  they  are  under 
obligation  to  love  the  Redeemer's  character,  and  to  approve  of  the  way 
of  life  by  his  death  :  but  they  have  no  part  nor  lot  in  the  benefits  of  his 


SALVATION  FREKLY  OFFERED.  109 

death  ;  nor  have  they  ever  received  an  invitation  to  become  members 
of  his  redeemed  family.  But  surely  this  is  not  the  condition  of  our 
race,  or  of  any  part  of  it.  We  are  all  invited  to  the  gospel  feast.  For 
us  it  vk^as  provided  ;  and  if  we  do  not  eat  of  it,  the  only  reason  will  be, 
that  we  will  not  accept  the  invitation  he  has  sent  us. 

This  Article  has  no  disagreement  with  the  fourth,  which  relates  to 
the  fall  and  ruined  state  of  man.  Although  a  general  atonement,  to  be 
accompanied  with  a  free  offer  of  salvation  to  all  men,  could  not  have 
been  inferred  from  the  general  depravity  of  the  race,  yet  their  depravity 
can  be  inferred,  with  the  greatest  certainty,  from  a  general  atonement, 
accompanied  with  a  command  to  preach  the  gospel  to  every  creature. 
On  this  subject  the  apostle  reasons  thus  :  "  Because  we  thus  judge, 
that  if  one  died  for  all,  then  were  all  dead."  In  his  view,  the  death 
of  Christ  for  all  men,  proved  that  all  Avere  spiritually  dead,  and  under 
the  curse  of  the  broken  law.  The  command,  to  offer  salvation  to  all 
men,  even  to  the  ends  of  the  earth,  is  also  full  proof  that  the  reign  of 
sin  is  thus  extensive. 

The  present  Article  is  not  at  variance  with  the  third,  which  states 
this  important  fact,  that  God  lias  given  a  perfect  moral  law  to  regulate  the 
conduct  of  his  intelligent  creatures.  This  perfect  law  is  not  set  aside  by 
the  gracious  offers  made  to  transgressors  :  For  wlmt  the  law  could  not 
do,  in  that  it  was  weak  through  the  flesh,  God  has  accomplished,  by  sending 
his  own  Son  in  the  likeness  of  sinful  flesh,  to  condemn  sin,  by  making  an 
atonement  for  it,  in  his  flesh.  The  law  is  so  magnified  and  honored 
by  the  infinite  atonement,  that  neither  the  strictness  of  its  requirements, 
nor  the  severity  of  its  threatenings,  need  embarrass  the  minister  of 
reconciliation,  in  preaching  the  gospel  of  the  grace  of  God  to  every 
nation,  grade,  and  character. 

If  this  Article  is  in  harmony  with  the  three  which  immediately  go 
before  it,  there  can  be  no  dispute  concerning  its  agreement  with  the 
other  two.  If  the  atonement  has  made  such  a  full  declaration  of  the 
righteousness  of  God,  considered  as  the  giver  of  the  law  and  the  sup- 
porter of  government,  that  there  will  be  no  danger  that  the  law  will  be 
relaxed  by  his  promising  to  forgive  the  sinner  who  returns  to  him 
through  Jesus  Christ,  there  can  be  no  doubt  that  this  gracious  promise 
is  in  harmony  with  his  whole  character. 

Our  heavenly  Father  has  manifested  his  goodness  in  providing  the 
atonement,  and  making  all  things  ready  for  our  salvation ;  and  also,  in 
proclaiming  it  to  us,  and  bidding  us  to  come  and  partake  of  this  endur- 
ing good.  His  goodness  appears  in  the  many  kind  invitations  which 
he  has  caused  to  be  inserted  in  his  word  ;  also,  by  commissioning  his 
ministers  to  present  these  invitations  in  his  name,  and  urge  them  on 
our  attention.  He  requires  them  to  make  such  unwearied  exertions  to 
induce  a  compliance  with  their  invitation,  that  he  calls  it  by  the  name 
of  compulsion  :  "  Compel  them  to  come  in." 

REMARKS. 

1.  The  compassion  of  the  Lord  to  our  rebellious  race  is  gloriously 
displayed,  not  only  in  the  institution  of  the  ministry  of  reconciliation, 
but  also  in  actually  raising  up  and  qualifying  men  in  the  different  ages 

14 


110  SALVATION  KKFUSED.  ' 

of  the  world,  to  engage  in  this  important  work.  What  a  proof  did  he 
give  of  his  good  will  to  men,  in  raising  up  in  the  first  age  of  the  Chris- 
tian church,  such  a  minister  of  the  word  as  Paul.  Who  can  calculate 
the  amount  of  good  which  has  resulted  and  will  yet  result  from  his  being 
put  into  the  ministry  ?  The  merciful  hand  of  God  is  to  be  acknow- 
ledged  in  the  missionary  movement  of  the  present  day.  It  is  a  glorious 
display  of  the  good  will  of  God  towards  the  nations  which  are  sitting 
in  darkness  and  the  shadow  of  death,  that  young  men  of  talents,  learning 
and  piety,  are  freely  consenting  to  forsake  all,  and  to  go  to  these  desti- 
tute regions  with  the  news  of  salvation  :  and  that  some  of  the  daughters 
of  our  Zion,  who  are  as  corner  stones,  polished  after  the  similitude  of 
a  palace,  have  also  consented  to  join  them  in  this  holy  enterprise.  How 
will  the  glory  of  his  benevolence  be  displayed,  when  he  shall  fill  the 
world  with  the  messengers  of  his  grace ;  when  he  shall  stir  up  his 
people  fully  to  obey  his  neglected  commands,  by  sending  forth  a  host 
of  devoted  men,  who  shall  go  into  all  the  world  and  preach  the  gospel 
to  every  creature. 

2.  If  the  gospel  offer  may  be  made  to  every  man,  then  may  it  be 
made  to  every  one  of  my  readers,  and  particularly  to  the  individual 
who  is  now  perusing  these  pages.  My  office  makes  it  my  duty,  and  I 
esteem  it  my  privilege,  to  invite  guests  to  the  marriage.  You  perceive, 
my  commission  gives  me  full  liberty  to  invite  every  man,  woman,  youth 
and  child,  whom  I  find.  And  now,  since  it  has  been  so  ordered  in 
providence  that  I  have  found  you,  my  dear  reader,  I  would  take  the 
opportunity  sincerely  and  affectionately  to  present  you  the  gospel  invi- 
tation,  in  the  name  of  my  Master ;  and  I  entreat  you  not  to  make  light 
of  it.  An  invitation  to  be  an  eternal  guest  at  the  marriage  supper  of 
the  Lamb,  is  too  great  a  boon  to  be  trifled  with.  If  you  accept,  your 
soul  shall  live  ;  if  you  continue  to  refuse,  you  will  never  taste  of  the 
supper. 

But  perhaps  the  individual  whom  I  noAV  address  is  one  who  has  ac- 
cepted the  invitation,  and  put  on  the  wedding  garment.  If  so,  it  is  a 
matter  of  rejoicing  ;  since  he  has  chosen  that  good  part  which  shall 
not  be  taken  away  from  him.  Such  a  one  will  allow  me  to  solicit  his 
fervent  prayers  in  behalf  of  that  class  of  my  readers  who  have  hitherto 
received  the  grace  of  God  in  vain.  O  that  ih£y  knew  in  this  their  day 
the  things  of  their  peace  ! 


A  R  T  I  C  L  E     V  I  I . 

All  mankind,  without  a  single  EXCErTioN,  while  in  their  na- 
tural OR  unrenewed  state,  reject  the  free  offer  of  salvation 
which  is  made  them  in  the  gospel. 

In  the  preceding  Article  we  saw  salvation  freely  offered  to  every 
man  :  and  here  we  shall  see  every  unrenewed  man  obstinately  reject- 
ing  the  offer.     As  it  is  important  we  should  be  convinced  of  the  free- 


SALVATION  REFUSED.  Ill 

ness  of  the  offer,  so  it  behooves  us  to  be  apprised  of  the  unwelcome  re- 
ception which  it  every  where  meets.  When  we  take  a  view  of  the 
exposed  and  perilous  condition  into  which  man  has  fallen,  and  the 
divine  benevolence  manifested  in  providing  him  relief;  also  the  fuUness 
of  the  provision,  together  with  the  unspeakably  blessed  consequences  of 
an  acceptance  of  the  proffered  mercy,  and  the  remedilesB  ruin  connect- 
ed Avith  its  refusal,  we  should  be  apt  to  conclude,  that  the  gospel  offer 
need  only  to  be  made,  and  it  would  immediately  be  accepted  by  all. 
But  both  scripture  and  fact  prove  that  it  is  not  so.  These  faithful  wit- 
nesses  agree  in  their  testimony,  that  this  infinitely  gracious  offer  is 
rejected — rejected  universally,  and  with  unyielding  obstinacy,  so  long 
as  men  are  left  to  the  inclination  of  their  own  natural  hearts.  The 
scripture  furnishes  such  abundance  of  proof  in  support  of  the  doctrine 
of  this  Article,  that  my  plan  will  permit  me  to  produce  but  a  small  por- 
tion of  it. 

1.  The  scriptures  represent  us  as  naturally  averse  to  a  reconciliation 
to  God,  They  speak  of  God  as  beseeching  us  to  be  reconciled  ;  Avhich 
imports  our  great  aversion  to  reconciliation.  He  says  to  a  world  of 
fallen  creatures,  "  Return  unto  me,  and  I  Avill  return  unto  you  ;  "  but 
they  do  not  return.  "  The  fool  (who,  in  scripture  language,  means  the 
unsanctified  man,)  hath  said  in  his  heart.  No  God."  This  is  the  lan- 
guage of  every  unsanctified  heart,  whatever  may  be  the  convictions  of 
the  understanding.  When  the  Son  of  God  came  in  his  Father's  name, 
to  reduce  this  revolted  world  to  subjection,  in  a  way  as  merciful  to  us 
as  it  was  honorable  to  his  Father's  authority,  a  mighty  combination 
was  formed  between  men  of  all  ranks,  (so  that  a  fair  exhibition  of  the 
character  of  fallen  man  was  made,)  and  the  object  of  this  combination 
was  to  free  themselves  from  the  restraints  of  divine  government.  Let 
lis,  say  ihej,  break  their  bands  asunder  and  cast  away  their  cords  from  ms  ; 
i.  e.  "  Let  us  maintain  our  independence  of  God.  We  will  not  have 
King  Messiah  reign  over  us  ;  Ave  Avill  not  be  reconciled  to  God  ;  neither 
to  the  Father,  nor  to  the  Son."  If  I  have  not  altogether  misapprehend- 
ed the  representation  which  the  Holy  Ghost  has  made  concerning  this 
combination,  it  is  a  solemn  truth,  hoAvever  humiliating,  that  such  is 
the  disaffection  of  our  revolted  world,  that  we  would  sooner  dethrone 
the  Almighty,  than  submit  to  the  proffered  terms  of  reconciliation.  2 
Cor.  V.  20.    Mai.  iii.  7.    Ps.  xiv.  1,  and  ii.  3.    Luke  xix.  14. 

2.  Unrenewed  men  are  totally  averse  to  the  exercise  of  unfeigned 
repentance  for  their  sins ;  but  Avithout  such  repentance  the  gospel  offer 
can  not  be  received.  That,  Avhich  is  spoken  of  the  Jezebel  of  the  Ncav 
Testament,  is  true  in  relation  to  all  the  unregenerate  ;  '•  I  gave  her 
space  to  repent — and  she  repented  not."  Rev.  ii.  21.  The  space  given 
us  for  repentance,  Ave  are  inclined  to  fill  up  Avith  sinful  gratifications. 
"  Not  laiowing,"  says  the  apostle,  "  that  the  goodness  of  God  leadeth 
thee  to  repentance  ;  but  after  thy  hardness  and  impenitent  heart  trea- 
surest  up  unto  thyself  Avrath  against  the  day  of  Avrath."  It  Avould  seem 
as  if  the  goodness  of  God  Avas  enough  to  allure  his  enemies  to  repent 
of  the  sins  they  have  committed  against  him ;  but  the  hardness  and 
impenitency  of  their  heart  resists  its  influence.  Our  natural  aversion 
to  repentance  is  spoken  of  as  the  thing  that  renders  us  insensible  to  the 
obligation.     When  God  says,  "  Return  unto  me,"  we  pay,  "  Wherein 


112  SAtVATION  REFUSED. 

shall  we  return  ?  "  "  Ye  say,  We  see,  therefore  your  sin  remaineth." 
Natural  men  not  unfrequently  exercise  a  repentance  which  is  of  the 
same  selfish  nature  as  the  sin  that  is  deplored  ;  but  they  have  not  the 
least  degree  of  that  godly  sorroAv  whicih  worketh  repentance  unto  sal- 
vation, not  to  be  repented  of.     2  Cor.  vii.  10. 

3.  Unrenewed  men  are  wholly  inclined  to  establish  their  own  right' 
eousness,  and  therefore  can  have  no  Avillingness  to  accept  the  gospel 
offer ;  since  a  renunciation  of  their  own  righteousness  is  a  condition 
without  Avhich  the  offer  can  never  be  accepted.  The  salvation  offered 
in  the  gospel  is  all  of  grace.  The  justification  which  it  proposes,  is 
through  another's  righteousness,  and  not  our  own.  But  no  unrenewed 
man  is  willing  to  cast  away  his  own  garment,  and  come  to  Christ. 
"And  ye  will  not  come  to  me,  that  ye  might  have  life."  John  v.  40. 
This  is  the  testimony  of  Him  who  knew  what  was  in  man.  Nor  did 
his  testimony  relate  merely  to  a  few  individuals,  of  an  uncommonly 
perverse  character.  Had  the  whole  Jewish  nation  been  before  him, 
he  would  have  said  the  same.  The  apostle  applies  the  character  of 
self-righteousness  to  the  whole  nation  :  "  But  Israel,  which  followed 
after  the  law  of  righteousness,  hath  not  attained  to  the  law  of  righte- 
ousness. Wherefore  ?  Because  they  sought  it  not  by  faith,  but  as  it 
were  by  the  works  of  the  law."  Again  he  says,  "  They  being  igno- 
rant of  God's  righteousness,  and  going  about  to  establish  their  own 
righteousness,  have  not  submitted  themselves  to  the  righteousness  of 
God."  Rom.  ix.  31,  32,  and  x.  3.  Here  we  are  presented  with  a 
whole  nation,  who  preferred  a  righteousness  of  their  own  to  that  which 
God  had  provided  to  satisfy  the  claims  of  his  holy  law.  And  the  pre- 
ference they  gave  it  Mas  very  decided  ;  since  they  went  about  to  estab- 
lish their  own,  while  they  refused  the  righteousness  of  God,  which 
required  only  to  be  submitted  to.  In  this  self-righteous  spirit,  let  us 
remember,  they  illustrated  not  the  Jewish  character  alone,  but  the 
character  of  all  nations.  While  remaining  in  unregeneracy,  we  are 
all  too  proud  to  submit  to  the  righteousness  which  God  has  provided 
for  us — a  righteousness  which  shows  our  character  to  be  so  vile  as 
justly  to  expose  us  to  shame  and  everlasting  contempt ;  and  so  vile  as 
to  shut  out  all  hope  of  our  ever  restoring  ourselves  to  his  favor,  by  vir- 
tue of  our  own  deservings. 

4.  That  the  unregeiierate  are  altogether  indisposed  to  accept  the 
offer  of  salvation,  is  jiroved  by  their  total  aversion  to  humble  prayer. 
That  man  who  is  not  willing  to  come  before  the  throne  of  grace  in 
prayer,  is  unwilling  to  be  saved  by  grace.  "Ask,  and  it  shall  be  given 
you  ;  seek,  and  ye  shall  find  ;  knock,  and  it  shall  be  opened  unto  you." 
"  Seek  the  Lord  while  he  may  be  found,  call  upon  him  while  he  is 
near."  But  it  is  declared  to  be  characteristic  of  the  wicked  man,  that 
"through  the  pride  of  his  countenance  he  Avill  not  seek  after  God." 
The  wicked  are  charged  with  saying  unto  God,  "  Depart  from  us  ; 
for  we  desire  not  the  knowledge  of  thy  ways.  What  is  the  Almighty, 
that  we  should  serve  him  ?  and  what  profit  should  we  have  if  we  pray 
unto  him  ?  "     Ps.  x.  4.     Job  xxi.  14, 15. 

Should  it  be  objected,  that  some  of  the  unregenerate  pray,  and  even 
importunately  ask  to  be  favored  with  an  interest  in  Christ ;  I  would 
answer,  the  scripture  foresaw  it  would  be  so,  even  \vhen  it  condemned 


SALVATION  REFUSED.  113 

them  all  as  prayerless  characters  ;  therefore  it  exposed  the  defective 
nature  of  the  prayers  which  they  would  offer.  It  is  written,  "  Ye  ask, 
and  ye  receive  not,  because  ye  ask  amiss,  that  ye  may  consume  it  up- 
on your  lusts."  Again  it  is  written,  "  He  that  tumeth  away  his  ear 
from  hearing  the  law,"  (and  this  is  done  by  every  one  who  has  that 
carnal  unrenewed  mind  which  is  not  subject  to  the  law,)  "  even  his 
prayer  shall  be  abomination."     Jam.  iv.  3.     Prov.  xxviii.  9. 

5.     The  scripture  represents  a  fallen  world  as  decidedly  preferring 
the  service  of  idols  to  the  service  of  Jehovah :  and  this  furnishes  evidence 
that  they  must  possess  an  utter  aversion  to  the  terms  of  reconciliation  ; 
for  these  oblige  them  utterly  to  renounce  their  idols.     "  Hath  a  nation," 
says  the  God  of  Israel,  "  changed  their  gods,  which  yet  are  no  gods  ? 
but  my  people  have  changed  their  glory  for  that  which  doth  not  profit." 
He  represents  this  backsliding  people  as  saying,  "  I  have  loved  stran- 
gers,"  (i.  e.  strange  gods)  *'  and  after  them  will  I  go."   Jer.  ii.  11,  25. 
Idolatry  does  not  owe  its  origin  to  an  ignorance  of  the  true  God,  but 
rather  to  a  dreadful  aversion  to  his  holy  service.     The  time  was,  when 
Jehovah,  the  true  God,  was  known  to  all  the  children  of  Adam  ;    but 
they  did  not  like  to  retain  him  in  their  knowledge :  and  this  gave  rise 
to  idolatry.      The  heathen  preferred  their  senseless  idols  to  the  living 
and  true  God  ;    and  even  the  Israelites  themselves  (i.  e.  such  of  them 
as  were  uncircumsised  in  heart,)  manifested  a  constant  propensity  to 
forsake  their  own  God  for  the  idols  of  the  nations.      Some  may  think 
that  human  nature  is  greatly  changed  from  what  it  was  in  ancient 
times,  especially  in  its  propensity  to  idolatry.      But  what  reason  have 
we  to  think  so  1     Is  it  not  still  true,  that  the  greater  part  of  the  human 
race  are  the  avowed  worshipers  of  idols  ?      Is  it  not  also  true,  that 
those  countries  where  Jehovah  is  professedly  worshiped  are  full  of  a 
species  of  idols,  which  their  inhabitants  are  as  unwilling  to  renounce, 
as  pagans  are  to  give  up  the  worship  of  their  images  ?    Riches,  Honor, 
and  Pleasure  are  the  principal  idols  of  Christendom.     And  how  hardly 
shall  they  that  have  riches  enter  into  the  kingdom  of  God  1     How  can 
they  believe  which  receive  honor  one  of  another  !      Nor  is  it  any  less 
difficult  for  them  to  become  believers  in  the  holy  Jesus,  who  are  lovers 
of  pleasures  more  than  lovers  of  God.     Mark  x.  23.  John  v.  44.     2 
Tim.  iii.  4. 

6.  We  cannot  accept  the  proffered  salvation,  unless  we  break  off 
from  our  sins ;  and  this  "  the  servants  of  sin,"  "  the  children  of  diso- 
bedience,"  are  entirely  unwilling  to  do.  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts  ;  and  let  him  return  uuto  the 
Lord,  and  he  will  have  mercy  upon  him,  and  to  our  God,  for  he  will 
abundantly  pardon."  Isa.  Iv.  7.  The  relinquishment  of  sin,  both  in 
external  practice  and  in  the  thoughts  or  affections  of  the  heart,  is  here 
made  a  needful  requisite  to  our  obtaining  pardoning  mercy.  But  it  is 
a  requisite  with  which  none  of  the  unregenerate  world  are  willing  to 
comply.  Their  heart  is  fully  set  to  do  evil.  Simple  ones  love  sim- 
plicity, scorners  delight  in  their  scorning,  and  fools  hate  knowledge. 
Therefore  it  comes  to  pass,  that  when  God  calls  they  refuse  ;  when  he 
stretches  out  his  hand  no  man  regards  it.  When  in  great  mercy  he 
points  them  to  the  good  way,  requiring  them  to  walk  therein,  with  an 
assurance,  that  in  so  doing  they  shall  find  rest  unto  their  souls,  they 


114  SALVATION'  RKl'USKD. 

reply,  We  will  not  walk  therein.      Prov.  i.  22,  24^      Jer.  vi.  16. 

7.  Natural  men  are  represented  as  closing  every  avenue  to  the  soul, 
for  the  express  purpose  of  shutting  out  the  ti-uth,  and  preventing  it  from 
exerting  an  influence  to  bring  them  back  to  God  and  his  service. 
"  Their  eyes  have  they  closed ;  lest  at  any  time  they  should  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with  their  heart, 
and  should  be  converted,  and  I  should  heal  them."  Matt.  xiii.  15.  In 
this  passage,  which  contains  the  Avords  of  Him  who  came  to  save  sin- 
ners, they  are  represented  as  closing  their  eyes,  ears,  and  hearts,  against 
the  reception  of  divine  truth  ;  and  as  making  this  dreadful  resistance  for 
the  purpose  of  preventing  their  own  conversion.  And  this  representa- 
tion  agrees  with  that  which  the  prophets  had  made  before  his  advent : 
"  But  they  refused  to  hearken,  and  pulled  away  the  shoulder,  and  stop- 
ped their  ears,  that  they  should  not  heai*.  Yea,  they  made  their  hearts 
as  an  adamant  stone,  lest  they  should  hear  the  law."  Instead  of  having 
their  shoulders  ready  to  take  on  them  the  yoke  of  the  Supreme  King, 
and  their  ears  and  hearts  open  to  hear  and  submit  to  his  law,  they 
pulled  away  their  shoulders,  stopped  their  ears,  and  made  their  hearts 
hard  as  an  adamant  stone.  See  Zech.  vii.  11, 12.  Surely  sinners  of 
the  character  described  by  the  prophets,  and  by  Christ,  cannot  be  con- 
sidered as  standing  ready  to  receive  those  invitations  of  divine  mercy 
which  are  sent  to  them. 

But  it  may  perhaps  be  said,  that  there  are  natural  men  of  quite  a 
different  spirit,  who  seem  ready  to  forsake  their  sins  and  reform 
their  lives,  though  as  yet  they  pretend  to  no  regenerating  change.  It 
has  not  been  my  intention  to  intimate  that  natural  men,  as  such,  are 
incapable  of  being  in  any  respect  reformed.  The  Savior  speaks  of 
some  of  this  class  of  men,  whom  the  unclean  spirit  leaves  for  a  time, 
so  that  their  house  becomes,  in  a  sense,  swept  and  garnished  ;  and  yet, 
remaining  empty,  it  is  ready  to  receive  back  its  old  occupant.  Matt. 
xii.  43 — 45.  The  apostle  Peter  compares  such  men  to  a  sow  that  is 
washed  ;  but  which,  not  being  changed  into  another  creature,  still  re- 
tains her  propensity  to  wallow  in  the  mire.  Such  external  reformations 
may  be  illustrated  by  the  conduct  of  mariners,  who  in  a  storm  throw 
those  goods  into  the  sea  which  they  wish  back  again  as  soon  as  the 
storm  is  over.  In  times  of  distress,  sinners  often  seem  to  turn  to  the 
Lord  ;  but  their  hearts  are  still  wedded  to  their  lusts.  Their  heart  is 
deceitful ;  and  this  deceit  they  hold  fast,  and  refuse  to  return.  Jer» 
viii.  5. 

That  natural  men  are  obstinately  opposed  to  the  offers  of  the  gospel, 
is  evinced  by  their  resistance  of  the  best  means  which  are  used  to  in- 
duce them  to  accept  these  offers. 

1st.  They  are  disposed  to  resist  the  influence  of  the  inspired  word. 
We  are  favored  with  a  book,  well  authenticated  as  a  revelation  from 
God,  containing  the  whole  controversy  between  Him  and  us,  with  a 
proposed  plan  of  reconciliation.  In  this  book.  His  character  and  ours. 
His  claims  and  our  obligations,  are  explicitly  stated.  Hostility  to  this 
book,  it  must  be  acknowledged  by  all  who  give  credit  to  its  inspiration, 
is  decisive  proof  of  aversion  to  an  adjustmexit  of  the  controversy  be- 
tween  God  and  ourselves.  If  men  are  unwilling  to  be  guided  by  this 
lamp  of  heaven,  they  do  not  wish  to  walk  in  the  path  of  life.      And 


SALVATION  KEFUSEI>.  115 

what  is  the  fact  in  relation  to  this  matter  ?  Are  sinners  willing  to  be 
guided  by  the  word  of  God  ?  Far  from  it.  "  Behold  the  word  of  the 
Lord  is  unto  them  a  reproach  :  they  have  no  delight  in  it."  Again; 
"  I  have  written  unto  him  the  great  things  of  my  law,  but  they  were 
counted  as  a  strange  thing."     Jer.  vi.  10.     Hos.  viii.  12. 

There  are  many,  among  those  to  whom  God  addresses  himself  by 
the  written  word,  who  wholly  refuse  to  receive  this  communication  of 
his  will.  In  the  view  of  every  Christian,  this  refusal  must  constitute 
full  proof  of  their  disposition  to  adhere  to  the  standard  of  rebellion. 
Nor  is  it  an  evidence  less  decisive  of  such  a  disposition,  which  they 
give  who  so  wrest  the  scriptures  as  entirely  to  alter  the  terms  of 
reconciliation.  There  are  many  unconverted  men  that  are  neither 
infidels  nor  heretics,  who  nevertheless  with  one  consent  resist  the 
influence  which  the  sacred  volume  exerts  to  bring  them  under  the 
yoke  of  Christ.  It  is  made  exceedingly  manifest,  nothwithstanding  the 
Bible  is  a  perfect  book,  and  altogether  adapted  to  our  necessities,  that 
it  will  never  of  itself  effect  the  reconciliation  of  a  single  rebel,  on  the 
self-denying  terms  which  it  declares  to  be  essential  to  salvation. 

2dly.  The  providences  of  God,  both  merciful  and  afflictive,  when 
added  to  the  calls  of  his  word,  prove  insufficient  to  induce  the  wicked 
to  forsake  their  evil  way,  and  come  over  to  the  standard  of  reconcilia- 
tion. "  Let  favor  be  showed  to  the  wicked,  yet  will  he  not  learn 
righteousness. — Lord,  when  thy  hand  is  lifted  up  they  will  not  see."^ 
"  But  this  people  hath  a  revolting  and  rebellious  heart :  they  are  revolted 
and  gone.  Neither  say  they  in  their  heart.  Let  us  now  fear  the  Lord 
our  God  that  giveth  rain,  both  the  former  and  the  latter  rain  in  his 
season."  In  this  passage  we  are  shown,  that  a  revolting  and  rebellious 
heart  is  proof  against  that  goodness  of  God  Avhich  is  manifested  in 
giving  us  rain  from  heaven  and  fruitful  seasons.  The  correcting  rod 
is  rendered  ineffectual,  by  the  same  revolting  rebellious  heart :  "  Thou 
hast  stricken  them,  but  they  have  not  grieved  ;  thou  hast  consumed 
them,  but  they  have  refused  to  receive  correction  :  they  have  made 
their  faces  harder  than  a  rock  ;  they  have  refused  to  return."  Isa. 
xxvi.  10, 11.  Jer.  v.  3,  23,  24.  It  is  made  very  evident  by  the  dec- 
larations of  scriptui'e,  supported  by  stubborn  facts,  that  our  mercies 
can  not  be  so  numerous  as  to  draw  us  ;  nor  our  afflictions  so  severe  as 
to  drive  us  to  an  unfeigned  reconciliation  to  God. 

3dly.  They  who  are  under  the  power  of  moral  death  Avill  reject  the 
overtures  of  mercy,  when  presented  and  pressed  upon  them  by  the 
ministry  of  reconciliation.  The  ministiy  is  a  divine  appointment,  and 
as  means  it  is  remarkably  adapted  to  produce  the  desired  effect.  They 
who  are  designed  to  be  entrusted  with  this  work,  are  those  whom  God, 
after  reconciling  them  unto  himself,  and  richly  enlightening  them  in 
the  knowledge  of  his  will,  has  constituted  his  ambassadors,  to  negotiate 
a  treaty  of  peace  with  such  of  their  fellow  men  as  still  continue  in  a 
state  of  revolt.  They  are  to  instruct  them  into  all  divine  truth,  and 
affectionately  pray  them  in  Christ's  stead  to  be  reconciled  to  God.  And 
what  is  the  reception  with  which  they  meet  ?  When  Christ  was  giving 
to  his  first  ministers  their  commission,  he  said,  "  Behold,  I  send  you 
forth  as  sheep  in  the  midst  of  wolves."  Those,  whom  in  the  name  of 
their  Master  they  invite  to  the  gospel  feast,  beg  to  be  excused  from 


116  SALVATION  REFUSED. 

accepting  the  invitation.  Sinful  men,  even  such  as  have  not  been 
recovered  by  grace,  are  compared  to  the  deaf  adder  that  stoppeth  her 
ear  ;  which  will  not  hear  the  voice  of  the  charmers,  charming  never 
so  wisely.  Ps.  Iviii.  4,  5.  The  gospel  is  a  glorious  system  of  divine 
benevolence,  it  is  good  news  to  our  apostate  world,  being  entirely 
adapted  to  our  guilty  and  miserable  condition  ;  and  yet  it  can  not  be 
preached  so  frequently,  or  skilfully,  as  to  overcome  the  prejudices  and 
rebellious  feelings  of  Adam's  apostate  children.  As  to  any  sufficiency 
to  effect  this  desirable  object,  the  sinner's  acceptance  of  gospel  salvation, 
he  that  planteth  and  he  that  watereth  are  nothing.  1  Cor.  iii.  7.  We 
often  see  the  gospel  preached,  both  publicly  and  from  house  to  house, 
without  any  success.  The  ambassador  of  Christ  beseeches  all  his 
hearers,  collectively  and  individually,  to  become  reconciled  to  God  ; 
and  yet  not  one  of  them  becomes  reconciled.  He  repeats  his  message 
through  every  sabbath  of  the  year,  and  accompanies  it  with  much 
instruction  and  strong  motives  ;  but  it  often  happens  that  the  year 
closes  without  a  single  addition  made  to  the  church,  and  without  a 
hope  that  any  one  has  been  turned  from  the  power  of  Satan  unto  God. 

4thly.  One  of  the  most  striking  proofs  of  the  truth  of  the  doctrine 
contained  in  this  Article,  is  derived  from  that  reception  which  Christ 
met  with  when  he  preached  his  own  gospel.  He  came  for  the  express 
purpose  of  dying  for  sinners,  and  calling  them  to  repentance.  No  one 
can  doubt,  that  every  thing  which  he  did  in  relation  to  the  salvation  of 
men,  was  done  perfectly.  He  taught  the  way  of  truth  perfectly,  both 
as  to  matter  and  manner.  His  heart  was  full  of  benevolence.  This 
beamed  in  his  countenance,  and  sanctified  his  whole  deportment.  I 
hope  there  is  no  servant  who  will  imagine,  that,  in  preaching  the  gos- 
pel and  presenting  the  claims  of  God,  he  has  acquired  a  skill  unknown 
to  his  Master.  To  the  end  of  the  world  it  must  remain  true,  Never 
man  spake  like  this  man.  In  a  supreme  sense,  Christ  is  "  the  Light 
of  the  world."  But  this  Light  shone  in  darkness,  and  the  darkness 
comprehended  it  not.  "  Men  loved  darkness  rather  than  light,  because 
their  deeds  were  evil."  "  He  came  to  his  own,  and  his  own  received 
him  not."  "  No  man  received  his  testimony."  John  i.  5,  II,  and  iii. 
19,  32.  The  evangelical  prophet  represents  him  as  uttering  this  com- 
plaint, "  I  have  labored  in  vain,  I  have  spent  my  strength  for  nought 
and  in  vain."  Isa.  xlix.  4.  Here  is  a  practical  demonstration,  that 
the  gospel  offer  can  not  be  so  advantageously  presented  as  to  secure 
its  acceptance. 

5thly.  Sinners,  so  long  as  they  remain  in  unregeneracy,  resist  the 
gospel  call  when  presented  by  the  divine  Spirit,  "  Ye  do  always  resist 
the  Holy  Ghost."  Acts  vii.  51.  God  says,  "  My  Spirit  shall  not 
always  strive  with  man  ; "  which  expression  implies  the  strong  resist- 
ance which  we  are  inclined  to  make  to  the  Spirit's  influence.  Could 
we  make  dependence  on  any  class  of  sinners,  that  they  would  accede 
to  the  conditions  of  salvation,  we  should  select  those  who  are  under 
the  awakening  influences  of  the  Holy  Spirit.  In  this  class,  I  think, 
we  may  reckon  that  Roman  governor  who  trembled  when  he  heard 
Paul  reason  of  righteousness,  temperance,  and  judgment  to  come.  He 
now  enjoyed  the  best  of  preaching,  and  it  appears  to  have  been  set 
home  on  his  conscience,  by  the  awakening  influences  of  the  Spirit ; 


SALVATIONREFUSED.  117 

and  still  he  was  not  ready  to  be  reconciled  to  God.  The  true  feelings 
of  every  carnal  mind  were  expressed,  when  he  said,  "  Go  thy  way  for 
this  time."  Acts  xxiv.  25.  Every  awakened  sinner  does  not,  like 
Felix,  interrupt  the  preacher  whose  doctrine  gives  him  pain ;  nor  even 
wish  him  to  desist  from  delivering  his  message  :  but  there  is  no  sinner 
so  pressed  with  conviction  of  sin,  and  danger  of  eternal  damnation,  as 
not  still  to  wish  to  delay  an  unfeigned  submission  to  God.  There  is 
no  man,  whether  Jew  or  gentile,  while  remaining  in  unregeneracy, 
who  does  not,  with  his  whole  heart,  reject  the  overtures  of  mercy  made 
to  him  through  the  mediation  of  Jesus  Christ.  However  much  his 
understanding  may  be  enlightened,  or  his  conscience  awakened,  it  is 
still  the  language  of  his  heart,  "  I  will  not  have  this  man  reign  over 
me."  While  the  Spirit  proceeds  no  further  than  to  excite  attention, 
and  present  motives,  leaving  the  carnal  mind  to  its  own  choice,  there 
is  nothing  in  it  better  than  enmity  against  God  and  insubjection  to  his 
holy  law.    Rom.  viii.  7. 

In  an  awakened  state  of  mind,  the  sinner  is  williug,  rather  than  be 
forever  miserable,  to  hear  the  gospel,  and,  like  Herod  who  heard  John, 
he  will  do  many  things.  But,  to  the  very  last,  there  is  one  thing  that 
he  is  unwilling  to  do  ;  he  is  totally  unwilling  to  accede  to  the  terms 
of  salvation  which  are  proffered  him.  The  terms,  though  very  gra- 
cious, are  at  the  same  time  very  holy.  God  stands  ready  for  Christ's 
sake  to  forgive  all  that  is  past ;  but  he  will  not  forgive,  unless  the  sin- 
ner repents  ;  and  his  repentance  must  rise  above  selfishness.  He  must 
deny  himself,  else  he  cannot  become  an  acceptable  disciple  of  the  holy 
Jesus.  To  such  terms  he  is  opposed — as  obstinately  opposed,  as  be- 
fore  he  was  awakened  to  see  his  danger.  He  can  now  be  persuaded 
to  relinquish  his  external  transgressions  ;  but  a  supreme  love  to  self, 
that  fountain  whence  every  corrupt  straem  has  issued,  he  is  entirely 
unwilling  to  dry  up. 

At  this  crisis,  because  Christ,  by  his  word  and  Spirit,  stands  at  the 
door  of  his  heart,  he  imagines  that  he  himself  is  the  one  who  is  knock- 
ing, and  that  Christ's  door  is  the  place  where  it  is  done.  He  thinks 
that  he  stands  waiting  for  the  Savior  to  open  to  him.  Now  if  this 
were  indeed  true,  the  door  of  mercy  would  be  at  once  thrown  open  to 
him  :  for  He  who  cannot  lie  has  said.  To  him  that  knocketh  it  shall  be 
opened.  The  first  rap  at  mercy's  door  is  heard,  and  is  sure  to  gain 
admittance.  But  it  is  not  so  with  Christ's  knockings  at  the  door  of 
our  heart.  He  stands  long  and  knocks  loud  ;  and,  instead  of  opening 
the  door  to  give  admittance,  we  bolt  it  against  him.  And  this  we  do 
even  after  we  are  made  to  tremble  in  view  of  the  fearful  consequences 
of  our  obstinacy.  Conviction  of  danger  does  not  generate  holiness. 
Nor  does  a  conviction  of  our  obligation  to  love  God  induce  that  love. 
We  see,  and  still  we  hate.  John  xv.  24.  Holiness  is  the  very  thing 
which  the  sinner  hates  ;  therefore  that  Being  which  has  the  most  of  it 
is  the  most  hated.  Had  the  gospel  been  any  thing  else,  besides  a  sys- 
tem of  holiness,  the  carnal  mind  might  have  submitted  to  it :  but  as  it 
now  is,  the  same  carnal  mind,  which  is  enmity  against  God,  and  is 
not  subject  to  his  holy  law,  cannot  submit  to  the  gospel — that  is,  can 
not  be  pleased  with  a  scheme  of  grace  which  is  in  perfect  accordance 
with  that  law. 

15 


118  SALVATION  REFUSED. 

The  writer  has  not  the  least  disposition  to  misrepresent  or  exagge- 
rate the  depravity  of  human  nature ;  but  as  he  has  been  fully  convin- 
ced  of  this  obstinacy  in  sin,  in  relation  to  his  own  heart,  and  as  he 
thinks  the  scriptures  clearly  show  this  to  be  the  character  of  the  whole 
unregenerate  world,  he  considers  it  a  matter  of  high  importance  to  be 
understood  by  every  child  of  Adam.  It  is  made  essential  to  inter- 
course with  our  Maker,  that  we  should  know  every  man  the  plague  of 
his  own  heart.  1  Kin.  viii.  38.  Till  we  are  apprised  of  our  moral  help- 
lessness, we  cannot  know  how  dependent  we  are  on  the  grace  of  God 
for  relief.  All  grant  our  nature  is  depraved  ;  but  many  seem  to  think 
this  depravity  is  not  total.  Among  those  who  acknowledge  its  entire- 
ness,  there  are  some  who  do  not  believe  it  to  be  so  obstinate  and  un- 
yielding as  it  has  now  been  represented  to  be  ;  at  least,  they  do  not 
believe  that  this  unyielding  obstinacy  extends  to  every  unrenewed 
mind.  In  view  of  this  difference  of  opinion,  on  a  subject  of  such  pri- 
mary importance  in  the  scheme  of  grace,  the  writer  Avishes  still  to 
detain  the  reader,  while  he  turns  his  attention  more  directly  to  these 
two  points,  viz.  the  universality  and  the  pertinacious  obstinacy  of  our 
refusal  of  the  gospel  offer. 

First.  Its  universality.  All  refuse.  He  who  provided  the  gospel 
feast,  gives  us  this  account  of  the  reception  his  invitation  meets  ; — 
"They  all  with  one  consent  began  to  make  excuse."  Luke  xiv.  18. 
The  guests  are  not  all  invited  at  one  time  ;  nor  do  they  make  precisely 
the  same  excuse  ;  but  they  all  have  some  excuse  to  make  ;  and  appear 
as  much  united  in  it  as  if  they  had  previously  held  a  general  council, 
and  come  to  this  result,  that  they  would  all,  to  a  man,  refuse  any  invi- 
tation which  might  be  presented  to  them  by  the  servants  of  Christ. 
Under  the  appellation  of  Wisdom,  Christ  declai'es,  "  I  have  stretched 
out  my  hand,  and  no  man  regarded,'' — no  man,  not  an  individual,  ac- 
cepted my  invitation.  John,  the  forerunner  of  Christ,  says  concerning 
him,  "  No  man  receiveth  his  testimony."  Paul  asserts,  "  There  is 
none  that  seeketh  after  God." 

But  do  not  these  expressions,  it  may  be  said,  import  that  it  is  the 
prevailing,  rather  than  the  universal  disposition  of  men,  to  reject  the 
gospel  offer  ?  What  reason,  I  would  ask,  can  exist  for  understanding 
these  comprehensive  expressions  in  a  restricted  sense  ?  Do  not  the 
scriptures  show  that  we  have  all  descended  from  the  same  parents,  and 
that  in  common  we  inherit  their  depraved  nature  ?  Do  not  the  scrip- 
tures teach  that,  in  the  grand  features  of  character,  men  are  alike,  even 
as  face  answereth  to  fiice  in  water — alike,  so  that  it  is  proper  to  speak 
of  them  all  as  having  but  one  heart  ?  Prov.  xxvii.  19.  Eccl.  viii.  2. 
Who  of  this  fallen  race  has  a  right  to  say,  that  he  inherits  a  purer  na- 
ture than  his  fellows?  "Are  wc  better  than  they?  "  that  is,  are  we 
Jews  better  than  the  gentiles  ?  "  No,  in  no  wise  ;  for  we  have  before 
proved  both  Jews  and  gentiles,  (viz.  the  whole  race  of  Adam,)  that  all 
are  under  sin."  Rom.  iii.  9.  To  the  Jews  Christ  crucified  is  a  stum- 
bling block,  and  to  the  Greeks  foolishness ;  that  is,  to  such  of  both 
nations  as  have  not  been  called.     1  Cor.  i,  23,  24. 

Men  are  agreed  in  rejecting  Christ,  who  are  agreed  in  nothing  else. 
In  this,  Herod  and  Pilate  became  friends.  Luke  xxiii.  12.  All  the 
heterogeneous  materials,  of  which  human  society  is  composed,  seem 


.    SALVxVTION  REFUSED.  119 

now  to  possess  one  common  nature.  When  the  Lord  Ahnighty  calls 
revolters  to  return  to  him,  the  poor  and  the  rich,  the  ignorant  and  the 
learned,  have  but  one  mind.  The  prophet  Jeremiah,  one  of  the  Lord's 
messengers,  tells  us,  that  he  first  addressed  his  message  to  the  poor, 
and  that  they  made  their  faces  harder  than  a  rock,  and  refused  to  re- 
turn. Upon  this,  he  resolved  to  get  him  to  the  great  men,  that  had 
been  better  instructed  ;  but  these,  he  tells  us,  had  altogether  broken  the 
yoke  and  burst  the  bonds.     Jer.  v.  3 — 5. 

Secondly.  The  gospel  offer  is  rejected  with  pertinacious  obstinacy. 
It  is  not  only  true  that  all  unrenewed  men  reject  it,  but  they  reject  it 
at  all  times,  and  under  all  circumstances.  They  reject  it  in  the  gaity 
of  their  youth,  and  when  the  mind  is  sobered  with  age ;  and  even  when 
they  perceive  that  their  probation  is  just  ready  to  terminate  in  the  un- 
alterable  fixedness  of  the  eternal  state. 

But  does  the  gospel  invitation  never  find  the  natural  man  in  so  plia- 
ble a  frame  that  he  will  yield  to  its  pressing  motives  ?  No,  "  the  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God  ; — neither  can  he 
know  them,  because  they  are  spiritually  discerned."  His  heart  is 
desperately  wicked — wicked  to  desperation,  as  to  any  hope  of  reform- 
ing itself.  It  is  fully  set  to  do  evil.  This  is  the  character  of  the  heart, 
(that  is  the  natural  heai-t)  of  the  sons  of  men.  "  The  bond  of  iniquity," 
in  which  all  the  unregenerate  are  bound,  never  breaks  itself.  They 
are  '•  the  servants  of  sin,  and  are  free  from  righteousness."  In  them 
"  sin  hath  reigned  unto  death  :"  and  sin  is  a  monarch  that  never  con- 
sents to  an  abdication  of  the  throne  it  has  usurped.  The  carnal  mind 
being  enmity,  determined  emnity  against  God,  is  not  subject  to  his  law, 
neither  indeed  can  be.  Hence  it  is,  that  no  desirable  change  can  be 
expected  as  the  result  of  the  will  of  the  flesh.  Was  it  not  in  view  of 
the  enmity  of  the  carnal  mind,  and  the  obstinacy  of  the  unrenewed 
will,  that  Joshua  said  to  the  Israelites,  "  Ye  cannot  serve  the  Loi'd  ;  for 
he  is  a  holy  God  ?  "  And  was  not  the  same  thing  in  the  view  of  the 
Son  of  God,  when  he  said,  "  No  man  can  come  unto  me,  except  the 
Father,  which  hath  sent  me,  draw  him?"  1  Cor.  ii.  14.  Jer.  xvii. 
9.  Eccl.  viii.  11.  Acts  viii.  23.  Rom.  v.  21.  and  viii.  7.  John  i.  13, 
and  vi.  44.  Josh.  xxiv.  19.  These  and  such  like  passages  speak  of  no 
inability,  as  pertaining  to  the  natural  man,  which  is  not  of  a  moral 
nature,  consisting  of  an  unreasonable  disinclination  of  heart ;  but  they 
evidently  suppose  this  disinclination  to  be  his  uniform  character,  a 
character  which  he  retains  so  long  as  he  continues  to  be  a  natural  or 
unrenewed  man. 

Need  any  other  proof  be  adduced  to  establish  a  point,  which  has 
already  been  confirmed  by  more  than  two  or  three  witnesses  ?  For 
if  these  have  not  been  suborned,  (and  I  trust  they  have  not,)  no 
contrary  testimony  can  be  derived  from  the  sacred  writings.  They 
will  not  furnish  a  single  text  to  invalidate  what  they  have  said  con- 
cerning the  universality  and  pertinacious  obstinacy  of  the  sinner's  re- 
jection of  the  gospel  offer. 

It  may  perhaps  be  stated,  as  an  objection  to  the  doctrine  which  has 
been  advanced,  that  the  scriptures  speak  of  some  men  as  embracing 
the  offers  of  mercy,  Avhilc  others  reject  them  ;  that  when  the  gospel  is 
preached,  some  believe  the  things  which  are  spoken,  and  some  believe 


120  .  SALVATION  KEFUSED. 

not :  and  that  some  even  receive  the  word  with  all  readiness  of  mind. 
Acts  xvii.  11,  and  xxviii.  24.  I  conclude  I  have  not  been  understood 
to  assert,  that  no  man  ever  embraced  the  salvation  which,  through 
Jesus  Christ,  is  freely  offered  to  our  sinful  race.  That  this  salvation 
has  been  embraced,  and  cordially  embraced,  is  fully  attested  by  the 
word  of  God.  But  they  who  have  given  it  the  most  cordial  reception 
were  once  included  in  the  class  of  unbelievers.  When  they  were  first 
invited  to  go  and  work  in  the  Lord's  vineyard,  they  said,  We  go  not : 
but  afterwards  they  repented  and  went.  Matt.  xxi.  29.  No  man  ever 
embraced  the  offer  of  salvation  with  greater  cordiality  than  Paul ;  and 
yet  no  man  ever  rejected  this  offer  more  decidedly  than  he  once  did. 
To  account  for  the  fact,  that  some  men  do  eventually  accept  that  gra- 
cious invitation  they  once  refused,  and  which  others  still  refuse,  does 
not  fall  within  the  province  of  this  Article,  but  will  naturally  come  into 
view  under  the  next.  It  is  the  province  of  the  present  Article,  to  show 
how  this  invitation  will  be  treated  by  all  men,  while  remaining  in  un- 
regeneracy. 

The  present  Article  has  represented  the  children  of  men  as  failing 
of  the  grace  of  God  (if  they  fail  at  all)  through  a  voluntary  rejection  of 
the  gospel  offer :  now  to  some  it  is  a  formidable  objection  against  this 
representation,  that  there  are  passages  which  seem  to  speak  of  them 
as  unable,  rather  than  unwilling  to  accept  of  it.  This,  it  is  acknow- 
ledged,  would  be  a  formidable  objection  indeed,  if  the  sinner's  inability 
to  accept  the  offer  were  not,  as  we  have  shown,  of  a  moral  nature, 
arising  from  the  strength  of  his  disaffection  to  a  holy  God  and  his  holy 
government.  Who  has  ever  thought  there  was  any  contradiction  be- 
tween these  two  declarations  concerning  our  Creator?  "  With  God  all 
things  are  possible  " — "  It  is  impossible  for  God  to  lie."  His  inability 
to  lie,  being  of  a  moral  kind,  has  no  repugnance  to  his  natural  ability 
to  do  all  things.  Now  let  these  two  passages  relating  to  God  be  un- 
derstood, and  we  shall  be  prepared  to  reconcile  those  apparently  con- 
tradictory reasons  assigned,  why  sinners  do  not  come  to  Christ  for 
salvation.  We  shall  be  prepared  to  see  a  harmony  between  these  two 
declarations  of  Christ :  "  Ye  will  not  come  to  me  that  ye  might  have 
life."  "  No  man  can  come  to  me,  except  the  Father,  which  hath  sent 
me,  draw  him."  John  v.  40,  and  vi.  44.  The  latter  is  not  intended 
to  change  the  nature  of  the  difficulty  that  is  presented  in  the  former, 
but  is  designed  to  show  that  this  voluntary  difficulty,  which  consists 
in  an  unwillingness  to  come  to  Christ  for  life,  is  both  universal  and 
pertinacious,  so  as  never  in  any  instance  to  be  removed,  except  by  a 
divine  interposition.* 

•  All  who  regard  the  authority  of  the  holy  scriptures,  must  acknowledge  that  the 
sinner  can  labor  under  no  such  inabihiy  to  accept  the  gospel  offer,  as  to  furnish  him  an 
excuse.  Yet  there  are  some  who  say,  that  in  every  sense  he  is  unable  to  do  it.  They 
think  it  has  a  mischievous  effect,  to  tell  the  sinner  he  has  natural  ability  to  comply  with 
the  terms  of  salvation.  They  say,  its  tendency  is  is  to  kf  ep  him  ignorant  of  the  entire 
depravity  of  his  heart,  and  to  make  him  rely  on  his  own  strength,  rather  than  on  the 
grace  of  God.  That  a  misunderstanding  of  the  subject  of  natural  ability  has  had  such 
an  effect,  is  undoubtedly  true.  But  this  does  not  prove,  tliat  a  right  understanding  of 
the  matter  is  either  mischievous  or  useless. 

It  will  be  said,  that  the  scriptures  make  no  such  distinction,  as  that  which  is  now 
made  between  natural  and  moral  ability  and  inability ;  that  they  do  not  represent  men 
as  having  natural  ability  to  be  Christians,  at  the  same  time  they  have  no  moral  ability. 
To  this  I  reply  :    If  the  scriptures  have  not  by  logical  terms  marked  the  difference 


SALVATION  REFUSED.  121 

Against  the  representation  that  has  been  made  concerning  the 
voluntariness  of  the  sinner's  rejection  of  the  gospel  offer,  it  may  be 
objected  ;  that  the  scriptures  often  speak  of  the  children  of  disobedi- 
ence,  as  though  they  were  forcibly  held  in  bondage  by  the  prince  of 
darkness.  The  scriptures,  it  is  true,  speak  of  the  devil  and  his  angels 
as  making  every  possible  effort  to  prevent  the  salvation  of  lost  men. 
They  tell  us  that  "  the  devil,  as  a  roaring  lion,  walketh  about  seeking 
whom  he  may  devour;"  and  that  he  resembles  a  strong  man  armed, 
who  keeps  his  house  with  vigilance,  lest  his  goods  should  be  wrested 
from  him.  1  Pet.  v.  8.  Luke  xi.  21.  But  the  scriptures  do  not  lead 
us  to  conclude,  that  Satan  retains  his  subjects  contrary  to  their  own 
will.  He  has  his  devices,  wiles  and  subtleties,  by  which  he  deceives 
their  wicked  and  deceitful  hearts,  and  induces  them  to  consent  to  re- 
main in  his  service.     Christ,  when  addressing  such  as  were  wholly 

between  the  two  kinds  of  inability,  which  we  denominate  natural  and  moral,  the  differ- 
ence is  manifestly  recognized.  Take  this  passage  for  an  example  :  "  For  if  there  be  first 
a  willing  mind,  it  is  accepted  according  to  what  a  man  hath,  and  not  according  to  what 
he  hath  not."  2  Cor.  viii.  12.  Here  it  is  implied,  that  a  willing  mind  to  do  duty,  is 
always  required;  and  that  whatever  can  not  be  effected  by  this,  is  not  obligatory.  If 
the  apostacy  has  diminished  the  strength  of  our  natural  powers,  it  may  furnish  a  reason 
why  God  should  not  claim  from  us  that  amount  of  service,  which  would  otherwise  have 
been  obligatory ;  but  that  impotence  to  the  performance  of  duty,  which  consists  in  a 
depraved  will,  does  nothing  to  lessen  our  obligations.  The  apostacy  has  rendered  us 
blind,  and  yet  not  taken  away  our  eyes  ;  it  has  made  us  deaf,  and  yet  we  have  ear*. 
Therefore  we  hear  it  said,  "  Bring  forth  the  blind  people  that  have  eyes,  and  the  deaf 
that  have  ears."  And  because  they  have  eyes  and  ears,  God  commands,  "  Hear,  ye 
deaf,  and  look,  ye  blind,  that  ye  may  see."  Isa.  xliii.  8 :  xlii.  18.  It  is  here  implied, 
that  if  God's  people  had  been  blind  through  want  of  eyes,  or  deaf  through  want  of  ears, 
they  would  have  had  an  excuse  for  their  blindness  and  deafness :  in  other  words ;  If 
their  spiritual  blindness  and  deafness  had  been  owing  to  some  natural  defect,  over  which 
their  will  had  no  control,  it  would  be  innocent ;  but  now  they  had  no  cloak  for  their  sin. 
The  scriptures  represent  depravity,  whether  partial  or  total,  whether  it  begin  with 
ourselves  or  descend  from  our  ancestors,  as  constituting  an  impediment  in  the  way  of 
complying  with  the  divine  requirements,  which  is  altogether  of  a  different  nature  from 
those  impediments  that  are  the  result  of  corporeal  or  intellectual  weakness.  And  all 
who  seek  to  produce  in  the  minds  of  depraved  men  a  conviction  of  sin,  are  obliged  to 
make  this  distinction.  Tliey  may  use  a  different  phraseology,  to  express  what  Edwards 
intended  by  natural  and  moral  inability  ;  but  a  distinction  between  the  two  they  must 
make ;  they  can  not  help  it.  All  will  find  it  impossible  to  produce  conviction  in  the 
mind  of  the  sinner,  for  his  refusal  to  comply  with  the  conditions  of  the  gospel,  in  case 
he  actually  believes  that  his  inability  to  yield  compliance  is  of  the  same  nature  as  the 
inability  of  a  blind  man  to  see,  a  sick  man  to  labor,  or  an  ideot  to  reason. 

Some  concede  to  the  sinner,  that  his  inability  is  in  every  respect  like  that  of  the  blind 
and  deaf  man,  and  yet  imagine  they  can  disarm  him  of  his  excuses,  by  charging  on  him 
the  fault  of  losing  his  ability.  They  argue ;  if  a  servant  has  thrown  away  an  instru- 
ment, with  which  his  master  had  furnished  him,  to  enable  him  to  perform  a  certain 
piece  of  work,  and  without  which  it  can  not  be  performed,  it  is  right  for  the  master  stiU 
to  require  the  performance,  though  the  servant  is  now  in  every  respect  unable  to  do  it. 
This  way  of  relieving  the  difficulty  does  not  appear  to  be  at  all  satisfactory.  In  the 
case  stated,  it  is  evident,  the  servant's  crime  must  consist  in  throwing  away  his  instru- 
ment ;  not  in  being  unable  to  do  the  poposed  work  without  it.  But  should  any  think 
it  to  be  reasonable  to  require  the  servant  to  work  without  a  tool,  seeing  it  was  by  his 
own  folly  that  he  lost  it,  they  would  hardly  think  it  reasonable  to  require  his  children, 
who  were  born  long  after  it  was  lost,  to  perform  that  labor  for  which  this  lost  tool  was 
indispensably  requisite.  Let  us  now  just  change  the  nature  of  the  servant's  inability, 
and  it  relieves  at  once  the  whole  difficulty,  as  it  respects  himself  and  his  children. 
Instead  of  his  losing  the  necessary  instrument  for  the  performance  of  his  labor,  let  us 
suppose  the  thing  he  lost  (by  whatever  means  it  matters  not)  was  the  spirit  of  obedience, 
and  that  the  whole  difficulty  consisted  in  a  rebellious  spirit  which  he  had  gotten  in  its 
room;  in  this  case  it  would  be  as  perfectly  reasonable  that  he  should  be  r«quired  to 
perform  the  task  assigned  him,  as  if  no  difficulty  existed.  And  if  his  children  have  the 
same  rebellious  spirit  with  their  father,  although  they  may  have  derived  it  from  him,  it 
is  no  excuse  for  their  refusing  to  do  the  work,  required  of  them  by  one,  who  is  acknowl- 
edged to  be  their  rightful  master. 


122  SALVATION  REFUSED. 

under  his  diabolical  iufluence,  said,  "  Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will  do."  John  viii.  44.  As  soon  as 
we  become  unwilling  to  do  his  lusts,  his  power  over  us  ceases.  Fall- 
en angels,  potent  as  they  are,  can  not  with  their  combined  power  pre- 
vent the  salvation  of  the  feeblest  worm  of  the  dust,  who  is  sincerely 
desirous  to  exchange  their  bondage  for  the  liberty  of  Christ. 


THE      ARTICLE     HARMONIZED. 

Between  this  and  the  preceding  Articles  there  can  be  no  want  of 
harmony.  There  can  be  none  between  this  and  the  one  which  imme- 
diately  precedes  it.  That  shows  the  gospel  salvation  to  be  freely 
offered  to  all ;  and  this,  that  the  offer  is  rejected  by  all.  There  is  no 
contradiction  in  saying,  that  an  offer  is  freely  made,  and  that  it  is  vol- 
untarily rejected.  I  can  perceive  no  contradiction  between  these  two 
parts  of  the  parable  of  the  marriage  supper  :  "  Come  unto  the  marriage" 
— "But  they  made  light  of  it."  Matt.  xxii.  4,  5.  The  one  is  express- 
ive  of  the  infinite  condescension  of  God,  in  giving  us  a  free  invitation 
to  partake  of  the  provisions  of  his  grace  ;  and  the  other,  of  our  sin  and 
folly  in  refusing  such  a  gracious  invitation.  That  bountiful  Being 
who,  at  his  own  expense,  has  made  the  provision,  says,  "Come ;"  the 
wretched  sinner  to  whom  the  invitation  is  sent,  returns  for  answer,  "  I 
pray  thee  have  me  excused."  If  the  gospel  invitation  can  be  refused 
by  one  sinner,  it  is  certainly  possible  it  should  be  refused  by  every 
other  sinner,  wherever  it  is  sent. 

I  can  perceive  no  disagreement  between  this  and  the  ffth  Article  : 
for  an  atoning  sacrifice  can  be  made  for  all  men,  and  yet  all  nf>en  be 
disposed  to  reject  it.  The  atonement  is  something  wrought  for  us, 
not  in  us.  Of  itself  it  produces  no  alteration  in  our  depraved  charac- 
ter.  The  atonement  has  spread  a  table  and  provided  a  supper,  of 
which  even  they  for  whom  it  was  provided  may  never  taste.  Luke 
xiv.  24.  I  grant,  the  wisdom  of  God  would  not  have  been  displayed 
in  making  this  costly  provision  in  vain  ;  (and  as  we  advance  in  our 
system  Ave  shall  find  it  has  not  been  made  in  vain  ;)  but  I  see  no  re- 
pugnance between  the  doctrine  of  atonement,  even  of  a  general  atone- 
ment,  and  the  sentiment  which  has  been  advocated  under  the  present 
Article,  viz.  That  mankind  are  universally  and  obstinately  incUned  to 
reject  the  salvation  which  it  proffers.  Indeed,  an  atonement  for  all 
is  the  only  thing  which  can,  in  a  proper  sense,  give  opportunity  for  all 
to  reject  it.  We  can  not  with  proprietj  be  said  to  refuse  a  gift  which 
is  never  proffered  us. 

There  is  a  very  manifest  harmony  between  this  Article  and  the 
fourth.  Under  that  we  were  led  to  contemplate  man's  apostacy  from 
God,  and  its  corrupting  influence  on  the  whole  race.  The  human 
race  can  be  illustrated  by  a  tree,  of  which  Adam  is  the  root,  and  every 
one  of  his  descendants  a  branch.  According  to  a  divine  constitution, 
if  the  root  became  corrupt,  the  corruption  was  to  be  communicated  to 
every  branch  of  this  wide-spreading  tree.  Therefore,  as  soon  as  it  is 
ascertained  to  be  the  character  of  one  of  the  children  of  Adam,  to  reject 
offered  mercy,  we  know  this  must  be  the  native  character  of  every  one 


SALVATION  REFUSED.  123 

of  them.  While  considering  the  subject  of  depravity,  we  saw  that 
all  men  were  described  as  having  but  one  heart.  But  if  there  were  so 
much  difference  between  natural  men,  that  some  were  disposed  to  ac- 
cept, while  others  rejected  the  Savior,  the  scriptures  would  never  have 
attributed  one  common  character  to  them  all. 

It  was  also  seen,  that  enmity,  complete  and  determined  enmity, 
against  God,  is  the  character  of  the  carnal  mind — the  mind  of  every 
unconverted  man  in  the  world.  In  perfect  harmony  with  that  repre- 
sentation, we  are  here  taught  that  every  such  man  is  totally  unwilling 
to  embrace  the  Savior.  Since  it  is  the  true  character  of  God  which 
the  unsanctified  hate,  the  clearest  exhibition  of  that  character  will  na- 
turally excite  their  greatest  opposition.  No  one  has  made  so  clear  an 
exhibition  of  the  divine  glory  as  the  only  begotton  Son,  who  was  eter- 
nally  in  the  bosom  of  the  Father.  It  might  therefore  be  expected,  that 
those  creatures  who  had  revolted  from  God  would  reject  his  Son,  the 
brightness  of  his  glory  and  the  express  image  of  his  person.  And  so 
it  fell  out :  "  But  now,"  said  the  Son,  "  have  they  both  seen  and  hated 
both  me  and  my  Father."  It  is  perfectly  natural,  that  the  same  heart, 
which  is  not  subject  to  the  law,  should  reject  the  gospel ;  for  the  gos- 
pel is  designed  to  magnify  the  law  and  make  it  honorable. 

A  seljish  heart,  whatever  may  be  the  conviction  of  the  judgment,  will 
secretly  hate,  if  it  does  not  openly  oppose,  all  which  tends  to  pull  down 
the  fabric  of  selfishness.  Such  a  heart  secretly  hates  the  law  of  God, 
because  it  acknowledges  no  selfish  affections,  with  whatever  external 
covering  they  may  be  adorned,  to  be  of  the  nature  of  obedience.  Nor 
is  there  a  selfish  heart  in  the  world  which  is  pleased  with  the  gospel. 
In  some  respects  there  is  quite  a. difference  among  natural  men,  and  in 
nothing  does  it  appear  greater,  than  in  their  different  attention  to  the 
subject  of  rehgion.  Without  a  change  of  nature,  they  can  be  made  to 
do  every  thing  in  relation  to  this  subject  that  can  be  done  consistently 
with  the  retention  ot  the  selfish  principle.  But  when  the  selfish  prin- 
ciple is  required  to  be  renounced,  there  are  not  motives  enough  in  the 
universe  to  gain  their  consent.  Through  an  entire  unwillingness  to 
have  this  idol  dethroned,  such  a  change  can  never  be  effected,  unless 
by  the  interposition  of  an  agency  more  efficient  than  mere  motives. 

If  this  seventh  Article  harmonizes,  as  we  have  seen,  with  the  three 
which  immediately  precede  it,  I  think  it  cannot  be  at  variance  with 
either  of  the  other  three  that  have  been  considered.  That  part  of  the 
system  which  we  have  already  passed  over,  taken  in  a  reversed  order, 
may  be  compressed  into  the  following  sentence  :  [which  I  have  sepa- 
rated by  dashes,  for  the  purpose  of  giving  distinctness,  as  far  as  possi- 
ble, to  the  several  Articles  :]    By  nature  we  are  all  inclined  obstinately 

and  perseveringly  to  reject  the  gracious  proposals  of  reconciliation 

freely  proffered  us  on  the  most  favorable  conditions  possible through 

an  infinite  atonement made  for  the  sin  of  an  apostate  world 

which  sin  consists  in  opposing  divine  government,  and  transgressing 
a  law  altogether  calculated  to  promote  the  well-being  of  the  moral 

system its  welfare  being  essential  to  render  the  works  of  creation 

and  providence  a  true  display  of  uncreated  g'ory and  thus  to  give 

.  the  most  decided  proof,  not  only  of  the  existence,  but  also  of  the  infi- 
nite natural  and  moral  perfection  of  JEHOVAH,  the  eternal  and  all- 


124  SALVATION  REFUSED, 

sufficient  God.  Now  is  there  a  clause  in  this  epitome,  or  an  Article 
among  the  seven  that  have  been  already  gone  over,  which  is  not  con- 
firmed by  the  word  of  truth  ? 

If  we  had  now  completed  the  whole  doctrinal  system,  we  should  be 
left  in  a  hopeless  state,  notwithstanding  so  much  has  been  done  to  pre- 
pare the  way  for  us  to  be  saved.  If  I  had  no  other  doctrine  to  bring 
into  view,  these,  which  have  been  already  considered,  unfold  enough 
of  the  grace  of  our  offended  Sovereign,  to  render  us  exceedingly  guilty, 
not  only  as  transgressors  of  a  holy  law,  but  more  especially  as  despi- 
sers  of  blood-bought  redemption.  But  criminal  and  inexcusable  as  it 
is,  there  is  no  reason  to  hope,  while  we  are  left  to  ourselves,  that  we 
shall  do  any  thing  better  than  persist  in  this  rejection. 


REMARKS. 

1.  As  to  proof  of  the  greatness  and  inexcusableness  of  man's  de- 
pravity, we  have  now  arrived  at  the  top  of  the  climax.  An  infinitely 
gracious  provision  has  been  made,  through  which  we  can  receive  a 
free  pardon,  on  our  being  reconciled  to  God.  No  conditions  are  re- 
quired to  be  performed  on  our  part  that  transcend  our  natural  powers. 
Nothing  is  required  of  us  like  making  satisfaction  to  divine  justice,  or 
repairing  the  injury  done  by  our  rebellion.  All  this  has  been  effected 
by  the  death  of  Christ.  This  great  and  glorious  salvation  is  now  gra- 
tuitously proffered  us,  and  is  even  urged  upon  us  for  our  acceptance. 
If  with  all  these  gracious  advantages  for  reconciliation  we  still  remain 
unreconciled,  how  evident  is  it  that  we  are  opposed  to  God,  and  that 
our  opposition  is  voluntary.  Now  we  have  as  it  were  seen  the  Father 
and  the  Son,  and  hated  them  both.  Let  us  never  doubt  any  more  of 
our  depravity ;  of  its  entireness,  its  obstinacy,  or  its  inexcusableness. 
When  we  hear  Him,  who  came  to  die  for  our  sins,  saying  to  us.  Ye 
will  not  come  unto  me  that  ye  might  have  life,  let  this  stand  in  the  room 
of  all  other  arguments  to  establish  the  point,  that  we  are  sinners — down- 
right rebels  against  the  government  of  the  Most  High. 

2.  If  the  professors  and  teachers  of  our  holy  religion  can  but  be 
agreed  in  the  doctrine  which  is  the  basis  of  this  Article,  they  will 
probably  have  no  disagreement  in  those  doctrines  that  are  disclosed  in 
the  subsequent  Articles.  But  if  we  are  not  agreed  in  this,  we  shall 
probably  differ  in  most  of  those  which  follow.  There  is  a  wide  differ- 
ence between  the  sentiments  of  him  who  holds,  that  all  men  are  natu- 
rally disposed  to  reject  the  gospel  offer,  and  of  him  who  holds,  that 
some  men  are  naturally  disposed  to  accept  it.  If  we  should  agree  in 
the  sentiment,  that  aversion  to  the  terms  of  salvation  is  natural  to  all 
men  :  and  yet  some  of  us  were  to  believe,  tha^  many  cases  could  be 
found,  where  nothing  more  was  needed  than  an  affecting  presentation 
of  the  gracious  terms,  to  remove  the  aversion,  there  would  still  be  a 
wide  difference  in  our  sentiments  concerning  the  extent  of  human  de- 
pravity. If  mere  moral  suasion,  presented  ever  so  forcibly,  were  suffi- 
cient  to  bring  some  sinners,  in  distinction  from  others,  to  accept  the 
gospel  offer,  then  between  mere  natural  men  the  difference  of  character 
would  be  fundamental ;    and  the  methods  to  be  used  in  effecting  their 


REGENERATION.  125 

salvation  must  be  widely  different.      One  scheme  of  grace  would  not 
be  of  universal  application. 

3.  We  see  what  would  be  the  result  of  that  scheme,  Avhich,  in  its 
zeal  for  the  freedom  of  our  moral  actions,  asserts  that  the  will  has  a 
self -determining  power  that  admits  of  no  external  influence  to  control  it. 
Were  such  a  scheme  possible,  what  would  be  its  aspect  in  relation  to 
man's  salvation  ?  If  the  will  of  man  is  totally  opposed  to  the  law  of  God, 
and  to  the  overtures  of  his  grace,  what  would  be  the  consequence,  if, 
to  its  freedom,  were  added  an  independence  which  should  exclude  from 
it  all  control,  except  that  of  mere  motives  ?  I  appeal  to  the  experience 
of  such  as  have  seen  and  felt,  that  with  infinite  motives  before  them 
they  had  no  heart  to  accept  the  gospel — no  heart  to  come  to  Christ. 
Some  of  us  have  deeply  felt,  that  though  our  will  was  free,  it  was  ne- 
vertheless in  bondage  ;  free  in  its  exercises,  and  yet  so  held  with  the 
cords  of  iniquity  as  never  in  a  single  instance  to  break  loose  from  the 
influence  of  selfish  motives.  We  have  been  convinced  that  all  our 
selfish  resolutions  to  cease  from  sin  did  not  release  us  from  its  bondage  ; 
and  that  they  had  no  power  to  eflect  our  deliverance.  We  were  shown, 
that  a  renunciation  of  the  selfish  principle  would  remove  the  separating 
wall  between  God  and  us  ;  but  our  hearts,  being  wholly  under  the  do- 
minion of  self-love,  did  not,  and  would  not,  consent  to  this  renunciation. 
We  saw  that  eternal  life  was  offered  us  on  the  lowest  possible  condi- 
tions ;  and  yet  Ave  were  in  the  utmost  danger  of  perishing,  because  we 
had  no  heart  to  comply  with  them.  We  were  brought  to  see  that  no 
better  conditions  could  be  proposed,  and  that  in  our  case  no  hope  was 
to  be  derived  from  better  means  of  grace,  or  from  the  increase  of  legal 
convictions.  We  were  brought  to  see,  that  some  more  effectual  power 
must  be  applied  to  our  entirely  depraved  hearts,  else  we  should  never 
become  interested  in  the  atonement  which  had  been  made  for  our  sins. 
If  there  are  any  of  our  fellow  sinners  who  say,  they  have  discovered 
no  such  obstinacy  in  their  wills,  no  such  deadly  opposition  to  the  terms 
of  the  gospel ;  we  would  answer.  The  time  was  when  we  did  not 
make  the  discovery ;  but  now  we  have  made  it.  Nor  can  we  easily 
be  argued  out  of  that  which  we  have  learned  by  experience.  If  our 
brethren  have  explored  their  hearts,  and  have  discovered  no  such  ob- 
stinacy, then  must  we  conclude,  that  their  hearts  and  ours  are  essen- 
tially  different. 


ARTICLE     VIII 


Regeneration  is  a  radical  change,  effected  in  the  heart 
OF  the  sinner  by  the  power  of  God. 

We  are  now  arriving  at  an  interesting  place  in  our  progress  through 
a  system  of  revcciled  truth.  Veiy  many  among  those  that  have  the 
lamp  of  life  to  guide  them,  seem  not  to  have  discovered  this  doctrine ; 
or  if  thcv  have  included  in  their  creed  an  article  by  this  name,  it  has 

16 


126  REGENEUATION. 

been  essentially  different  from  the  regeneration  taught  in  the  scriptures. 
Let  it  be  our  prayer  to  God  to  be  guided  into  the  truth  relating  to  a 
doctrine,  so  vitally  important,  that  the  want  of  an  experimental  know- 
ledge  of  it  is  declared  to  be  sufficient  to  exclude  any  man  from  the 
kingdom  of  heaven. 

This  Article  consists  of  two  principal  parts.  The  first  relates  to 
the  radical  nature  of  the  change  it  contemplates,  and  the  other  to  its 
efficient  cause. 

I.  The  Article  asserts,  that  regeneration  is  a  radical  change  in  the 
heart  of  a  sinner.     Notice, 

1.  That  the  subject  of  this  change  is  a  sinner.  None  but  sinners 
need  regeneration.  Holy  creatures  can  be  preserved  in  their  present 
state,  but  they  can  not  undergo  a  transformation,  without  its  placing 
them  among  the  enemies  of  God.  Neither  can  a  fallen  creature  be 
regenerated,  except  he  be  entirely  sinful.  Those  creatures  who  have 
a  mixed  character  (which  is  true  concerning  the  children  of  God  while 
they  remain  in  the  body)  can  "  more  and  more  die  unto  sin  and  live 
unto  righteousness  ; "  but  they  can  not,  in  any  proper  sense,  be  regen- 
erated, any  moj'e  than  a  man  "who  is  now  alive  can  hereafter  begin  to 
live.     Notice, 

2.  This  change  is  in  the  sinner's  heart.  The  seat  of  the  change  is 
not  in  his  body  so  as  directly  to  effect  any  alteration  in  his  animal 
frame.  Nor  does  it  alter  the  natural  powers  of  his  mind.  It  neither 
imparts  any  new  faculty,  such  as  understanding,  imagination,  memory, 
or  the  power  of  willing  ;  nor  does  it  take  away  any  of  those  which 
already  exist.  The  regenerated  man  has  the  same  faculties  which  he 
had  before,  without  increase  or  diminution  as  to  number.  The  change 
consists  in  a  new  heart  and  a  new  spirit ;  not  in  a  new  spiritual  sub- 
stance, but  in  a  new  frame  of  spirit ;  or  a  new  character  given  to  that 
soul  which  before  was  entirely  depraved.  He  is  renewed  in  the  spirit 
of  his  mind  ;  or  transformed  by  the  renewing  of  his  mind.  Eph.  iv. 
22.  Rom.  xii.  2.  All  that  which  is  wrong  in  the  unregenerate,  is 
comprehended  in  the  wickedness  of  their  heart.  Their  heart  is  deceitful 
and  desperately  wicked.  Their  heart  is  fully  set  to  do  evil.  The  Lord 
sees  every  imagination  of  the  thoughts  of  man's  heart  to  be  only  evil 
continually.  As  the  state  of  the  heart  is,  so  is  the  character  in  God's 
sight.  "  Man  looketh  on  the  outward  appearance,  but  the  Lord  looketh 
on  the  heart."  "  For  as  a  man  thiuketh  in  his  heart,  so  is  he."  Jer. 
xvii.  9.  Eccl.  viii.  11.  Gen.  vi.  5.  1  Sam.  xvi.  7.  Prov.  xxii.  7. 
The  state  of  the  heart  always  determines  the  character  in  God's  account ; 
therefore  no  change  whatever,that  does  not  effect  a  change  here,d6serves 
to  be  called  regeneration.     I  proceed  to  remark, 

3.  The  change  wrought  in  the  sinner's  heart  is  radical.  Radix  is 
a  Latin  word  which  signifies  a  root ;  and  from  this  is  derived  the  word 
radical.  That  improvement  which  is  made  in  a  tree  by  cutting  off  its 
dry  branches,  and  white-washing  its  bark,  will  not  alter  its  nature ;  but 
if  the  root,  through  which  the  sap  passes  into  all  (he  ramifications  of 
the  tree,  could  be  essentially  changed,  it  would  transform  the  same 
limbs  and  branches  into  a  different  tree,  which  would  yield  another 
kind  of  fruit.  To  such  a  transformation  as  this,  our  divine  Teacher 
alludes,  when  he  says,  '*  Make  the  tree  good,  and  his  fruit  good."  Matt. 


REGENERATION.  127 

xii.  33.  Regeneration  changes  a  bad  into  a  good  tree  ;  or,  to  drop  the 
figure,  a  had  into  a  good  man. 

If  regeneration  is  a  renewal  of  the  mind,  no  change  in  external  forms 
can  be  the  thing  intended  by  it.  That  declaration  of  the  apostle  is  in 
point :  "  Neither  circumcision  availeth  any  thing,  nor  uncircumcision . 
but  a  new  creature."  Gal.  vi.  15.  This  will  apply  with  equal  force 
to  baptism.  They  are  both  external  signs  of  regeneration  ;  but  what 
will  the  signs  profit  those  who  are  destitute  of  the  thing  signified  ?  It 
was  after  the  sorcerer  had  received  Christian  baptism,  that  Peter  told 
him,  he  was  in  the  gall  of  bitterness  and  bond  of  iniquity.  Acts  viii. 
13 — 23.  Were  a  Jew,  a  Mahometan,  or  a  pagan,  to  give  up  the  reli- 
gion of  his  fathers,  and  be  baptized  as  a  believer  in  the  religion  of 
Christ,  this  would  not  be  enough  to  prove  him  to  be  a  new  creature  ; 
for  he  might  undergo  a  change  of  this  sort,  and  yet  remain  in  a  state 
of  unregeneracy. 

Any  change  which  merely  relates  to  the  manner  of  sinning  ;  such  as 
a  change  from  prodigality  to  parsimony  ;  or  from  niggardliness  to  gen- 
erosity ;  or  from  immorality  to  morality  ;  or  irreligion  to  self-righteous 
religion,  does  not  go  to  the  root.  Such  alterations  may  take  place,  and 
yet  leave  the  man  the  same  at  heart  that  he  was  before.  The  sinner's 
purposing  to  become  a  Christian  at  some  future  time,  does  not  consti- 
tute him  a  new  creature  ;  for  though  the  purpose  is  new,  it  is  made  in 
all  the  spirit  of  the  old  heart ;  else  he  would  not  defer  to  a  future  time 
the  performance  of  a  present  duty.  Felix  exhibited  no  evidence  of 
any  essential  change  of  character,  because,  under  an  alarm  of  con- 
science, he  intended  at  another  time  to  hear  Paul  concerning  the  faith 
in  Christ ;  even  though  it  might  then  have  been  his  purpose,  on  the 
arrival  of  that  more  convenient  season,  to  become  one  of  his  disciples. 
Nor  does  it  necessarily  prove  the  purpose  to  be  any  holier,  because  it 
relates  to  the  present  time.  If  a  sinner  may  be  actuated  by  selfish 
motives,  in  resolving  to  become  a  saint  at  some  future  time,  why  not 
in  making  a  resolution  which  he  designs  to  carry  into  effect  immedi- 
ately ?  If  the  resolution  be  considered  as  a  part  of  the  renovated  char- 
acter, then  he  is  a  saint  even  when  he  resolves  to  be  one ;  and  this  is 
the  very  thing  which  prompts  to  the  resolution.  But  iia  case  it  pre- 
cedes  his  conversion,  it  is  the  resolution  of  an  unsanctified  heart,  and 
must  therefore  be  originated  by  selfish  motives. 

It  is  a  case  of  frequent  occurrence,  that  unrenewed  men,  who  have 
supposed  themselves  to  be  on  their  dying  bed,  have  resolved  to  give 
their  hearts  to  God  without  any  delay.  And  the  recovery  of  such  per- 
sons to  health  has  often  proved  to  demonstration,  that  a  purpose  to  give 
the  heart  to  God,  even  to  do  it  without  delay,  is  not  always  the  same 
as  actually  doing  it.  When  the  Israelites  at  mount  Sinai  were  awed 
by  the  terrific  tokens  of  the  Almighty's  presence,  they  cried  out,  "  All 
that  the  Lord  hath  spoken  will  we  do,  and  be  obedient."  Ex.  xxiv.  7. 
They  said  nothing  about  delay ;  but  the  sequel  showed,  when  they 
promised  obedience,  they  had  not  an  obedient  heart.  When  the  father, 
in  the  parable,  said  to  his  son,  "  Go  work  to-day  in  my  vineyard,  he 
answered  and  said,  I  go,  sir  ;  and  went  not."  Matt.  xxi.  30-  He  did 
not  object  to  the  work  required,  nor  the  time  proposed  for  his  engaging 
in  it :  and  yet  his  failing  to  do  the  work  served  to  show,  that  though 


128  KEOF.NRUATION. 

lie  m.ido  a  resolution  to  work  in  his  father's  vineyard,  he  did  not  make 
himself  a  new  heart.  Men  may  resolve  to  engage  in  the  business  of 
religion  without  delay  ;  and  the  resolution  not  be  prompted  by  love  to 
God.  And  who  will  pretend  that  such  a  resolution  can  elevate  simiers 
into  the  rank  of  saints  ?  The  stony  ground  hearers,  described  by  the 
Savior  in  the  parable  of  the  sower,  resolved  not  only  to  make  an  im- 
mediate entrance  on  the  business  of  religion,  but  did  enter  and  endure 
for  a  while  ;  and  yet  they  were  strangers  to  the  new  birth.  Mark 
iv.  17. 

I  Avould  not,  however,  be  understood  to  say  that  nothing  is  gained, 
when  the  careless  sinner  is  made  to  resolve  to  pay  an  immediate  atten- 
tion to  ihe  one  thing  needful.  Such  a  resolution  will  naturally  bring 
him  under  the  means  of  grace,  and  to  more  intense  thought  on  the  con- 
cerns of  his  soul ;  and  these,  in  the  hand  of  the  Spirit,  are  things  of 
no  email  importance.* 

Nothing  short  of  a  transition  from  sin  to  Iwliness  forms  a  radical 
change.  Among  all  the  intelligent  beings  in  the  universe  there  can 
exist  but  two  kinds  of  character ;  all  must  be  either  holy  or  sinful. 
Holiness  has  one  common  nature,  and  so  has  sin.  Each  has  many 
branches  proceeding  from  the  same  root.  Supreme  regard  to  one's 
own  selfish  interest  is  the  root  of  all  sin.  The  reverse  of  this  is  uni- 
versal good  will,  or  a  regard  to  the  glory  of  the  infinite  God,  displayed 
in  promoting  the  good  of  his  great  and  eternal  kingdom.  As  sin  is 
selfish,  holiness  is  disinterested.  Now  there  is  no  way  for  a  sinner  to 
undergo  a  radical  change,  except  by  becoming  holy  :  and  he  can  not 
become  holy  without  a  new  ultimate  end  or  supreme  object.  It  must 
therefore  be  very  evident,  that  our  turning  from  an  irreligious  course 
to  a  selfish  religion,  does  nothing  to  constitute  us  new  creatures.  If 
we  bring  forth  fruit  unto  ourselves,  however  abundant  that  fruit  may 
be,  we  are  in  (iod's  account  empty  vines.  Hos.  x.  1.  And  should  we, 
actuated  by  interested  motives,  resolve  to  become  disinterested,  this 
avould  not  transform  us  into  new  creatures.  Let  us  suppose  a  man, 
who  is  so  enlightened  into  the  knowledge  of  Christian  doctrines  as  to 
understand,  that  short  of  his  giving  up  the  selfish  principle,  in  every 
shape,  and  becoming  disinterested  in  his  affections  and  pursuits,  he 
can  not  be  saved  ;  he  therefore  concludes,  for  the  sake  of  securing  his 
salvation,  to  make  the  relinquishment  required  ;  and  proceeds  to  do  it 
on  the  spot.  But  has  he  really  made  any  relinquishment  of  the  selfish 
principle,  because  he  has  given  up  a  selfish  interest  of  minor  import- 
ance, for  the  sake  of  securing  one  of  greater  importance  ?  Is  selfish- 
ness to  be  canonized  because  it  reaches  its  desires  into  eternity  ?  The 
exchange  of  selfish  interests,  even  if  it  be  those  of  time  for  those  of 

*  Pledges  obtained  from  the  \inregeirerate  in  relation  to  their  duty,  are  often  of  great 
use  to  them.  The  pledge  obtained  by  the  temperance  societies,  has  done  immense  good 
to  sinners  as  well  as  saints.  It  is  proper  not  only  to  urge  an  unregenerate  man  to  read 
tlie  Bible,  and  go  to  the  sanctuary  to  hear  it  preached  ;  to  engage  in  the  duties  of  the 
closet,  and  pay  the  most  serious  attention  to  the  concerns  of  his  soul  ;  but  to  obtain  a 
promise  from  him  that  he  will  immediately  take  up  these  neglected  duties.  But  if,  on 
obtaining  liis  pledge  to  refrain  from  intoxicating  drinks,  and  his  promise  to  read  and 
hear  the  word  of  God,  and  attend  to  the  concerns  of  his  soul,  we  were  to  intim.ite,  that 
this  was  the  transition  from  nature  to  giace  ;  the  ground  we  should  take  would  be  un- 
scriptural  and  dangerous  in  the  extreme;  for  nothing  is  more  common  than  to  resolv6 
to  do  riirJd  from  wronii  motives. 


REGKXERATIO>«'.  129 

eternity,  constitutes  no  essential  change  of  character.  The  contract 
which  is  made  by  sin  and  hoUness,  is  not  between  a  small  and  great 
selfish  interest ;  or  between  one  which  is  temporal  and  one  which  is 
eternal.  It  is  between  loving  self  supremely,  and  loving  God  supreme- 
ly ;  between  laying  up  treasure  for  one's  self,  and  being  rich  towards 
God  ;  between  men's  living  to  themselves,  and  their  living  to  Him  who 
died  for  them.  Luke  xii.  21.  2  Cor.  v.  15.  "  Whosoever,"  said  Christ, 
"  will  lose  his  life  for  my  sake,  the  same  shall  save  it."  But  we  have 
no  promise  of  saving  our  life,  because  we  lose  it  merely  for  the  sake  of 
saving  it.  To  seek  a  lioly  salvation,  is  evidence  of  holiness  in  those 
who  seek  it ;  but  where  the  impelling  motives  are  of  a  selfish  charac- 
ter, the  greatest  seal  in  seeking  it,  indicates  no  better  principle  than 
that  of  unrcgencrate  nature. 

Having  shown  when  a  transformation  of  character  is  radical,  and 
what  is  necessary  to  constitute  such  a  change  in  the  case  of  a  totally 
depraved  sinner,  I  proceed  to  bring  scriptural  proof  to  establish  the 
point,  that  regeneration  is  such  a  change. 

First.  The  words  a.ndjigure-s  by  which  it  is  represented,  are  adapt- 
ed to  make  the  impression  on  our  minds,  that  the  change  is  radical ; 
not  the  mere  pruning  of  an  unfruitful  tree,  but  the  transforming  of  a 
corrupt  into  a  good  tree,  by  altering  the  very  nature  of  its  root.  Re- 
generation (the  word  used  in  the  Article)  means  the  same  as  re-begotten ; 
and  when  it  is  applied  to  men  as  moral  agents,  it  must  import  a  funda- 
mental change  of  character.  The  same  is  imported  by  the  expression 
born aga'm.  This  supposes,  that  at  the  hour  of  his  conversion  there  is 
an  important  sense  in  which  a  man  begins  his  life  a  second  time.  The 
same  radical  change  is  implied  in  one's  being  called  out  of  darkness 
into  marvellous  light.  In  the  natural  world,  darkness  and  light  are  two 
of  the  most  striking  contrai-ieties.  What,  I  would  ask,  can  be  more 
expressive  of  a  change  which  is  fundamental  than  a  7iew  creation  ? 
"  [f  any  man  be  in  Christ  he  is  a  new  ci'eature ;  old  things  are  passed 
away,  behold,  all  things  are  become  new."  Again,  how  entire  is  the 
difference  between  death  and  lije :  "  You  hath  he  quickened  who  were 
dead."  "  We  have  passed  from  death  to  life."  Tit.  iii.  5.  John  iii. 
3.     1  Pet.  ii.  9.     2  Cor.  v.  17.     Eph.  ii.  1.     1  John,  iii.  14. 

Unrenewed  nature  is  called  the  old  man,  and  the  renewed  nature  the 
new  man,  the  new  heart,  the  new?  spirit.  The  heart  we  have  by  nature, 
is  termed  a  heart  of  stone,  and  that  which  is  imparted  by  regeneration, 
a  lieart  of  flesh.  Stone,  which  is  hard  and  unfeeling,  and  flesh,  which  is 
tender  and  sensitive,  when  they  are  used  to  illustrate  characters,  indi- 
cate a  radical  dilierence.  These,  and  other  similar  expressions  found 
in  the  scriptures,  refer  to  that  transformation  of  character  of  which  we 
speak  ;  and  do  they  not  manifestly  import,  that  it  is  not  circumstantial, 
but  radical  ?  The  scriptures  do  not  represent  it  to  be  the  melioration 
of  a  heart  already  in  some  measure  good,  but  as  the  giving  of  a  new 
heart ;  nor  as  imparting  new  degrees  of  vivacity  ;  but  rather  life  itself. 
Until  born  of  the  Spirit,  we  have  not  the  breath  of  life ;  we  are  not 
spiritual,  but  carnal.  Here  spiritual  life  begins.  I  now  appeal  to  ev- 
ery  man  who  has  read  his  Bible — Can  you  conceive  of  more  express- 
ive terms  and  figures,  to  denote  a  radical  change  in  the  sinner's  char- 
acter,  than  those  made  use  of  by  the  Spirit  of  inspiration  for  this 
purpose '? 


130  REGENERATION. 

Secondly.  Tlie  names  made  use  of  to  distinguish  from  other  men, 
the  individuals  who  have  experienced  this  change,  evidently  imply  its 
radical  nature.  The  scripture  calls  them  saints,  while  other  men  are 
called  sinners.  It  calls  them  the  righteous,  and  other  men  the  wicked. 
They  are  denominated  the  godly,  and  other  men  the  ungodly ;  they  the 
friends,  and  other  men  the  enemies  of  God  ;  they  the  wheat,  other  men 
the  chaff;  they  the  gold,  and  others  the  dross ;  they  something,  others 
nothing.  Ps.  i.  4 — 6  ;  xvi.  3  ;  xlv.  13  ;  cxix.  119.  John  xv.  14. 
Luke  xix.  27.  Matt.  iii.  12.  Gal.  vi.  3.  These,  and  many  other 
discriminating  names,  are  made  use  of  to  draw  a  line  of  demarkation 
which  shall  separate  the  regenerate  from  the  unregenerate  :  and  can 
they  possibly  imply  any  thing  less  than  moral  opposites  ?  If  they  can 
not,  then  regeneration  is  no  circumstantial  change,  since  the  appella- 
tions and  epithets,  importing  moral  excellence,  are  wholly  restricted  to 
such  as  are  regenerated. 

Thirdly.  That  regeneration  is  a  radical  change,  is  made  evident  to 
all  that  are  its  subjects,  by  that  conviction  of  sin  which  precedes  it. 
Persons  who  have  not  thought  intensely  on  religious  matters,  are  apt  to 
imagine,  if  any  change  be  necessary  to  prepare  them  for  heaven,  it  is 
nothing  more  than  a  circumstantial  one.  They  suppose  there  are  a 
few  sinful  practices  which  they  need  to  abandon,  and  some  neglected 
duties  they  must  take  up  ;  and  that  as  soon  as  they  can  bring  their 
minds  to  adopt  such  amendments,  they  have  passed  through  all  the 
change  that  is  necessary.  But  while  such  incorrect  views  on  this 
subject  are  entertained,  men  continue  in  unregeneracy.  The  God  of 
our  salvation  intends  we  shall  know,  that  to  pass  from  a  state  of  moral 
death  to  life,  is  a  great  transition  ;  and  therefore  by  sharp  convictions, 
whether  of  longer  or  shorter  continuance,  he  makes  us  see  and  feel 
that  we  are  not  partially,  but  totally  depraved  ;  and  that  what  we  need 
is  not  some  slight  improvement,  but  a  change  of  nature. 

Fourthly.  The  radical  nature  of  this  change  is  made  evident,  by 
its  leading  its  subjects  to  the  exercise  of  new  affections,  and  the  per- 
formance of  new  duties.  As  soon  as  men  are  renewed  in  the  spirit  of 
their  mind,  and  not  before,  they  begin  to  love  God,  to  repent  of  their 
sins,  to  put  their  trust  in  the  Lord  Jesus  Christ,  to  delight  in  the  char- 
acter of  his  disciples,  to  exercise  good  will  towards  all  men,  and  for- 
giveness towards  their  worst  enemies.  Those  sinful  practices  which 
had  been  their  delight,  they  now  forsake,  and  those  duties  they  had 
been  wont  to  neglect  through  aversion,  they  now  adopt  as  their  chosen 
way  of  living.  Being  risen  with  Christ,  they  seek  those  things  that 
are  above.  A  life  of  godliness,  uprightness,  and  self-government,  is, 
for  its  own  sake,  now  preferred  to  a  life  of  impiety,  dishonesty,  and 
self-indulgence.  The  change  must  be  radical  which  produces  new 
affections,  and  renders  pleasant  that  course  of  obedience  to  divine  rules 
which  was  before  paintul. 

Fifthly.  That  this  change  is  radical,  is  proved  by  its  continuance. 
Those  changes  which  do  not  alter  the  nature  of  things,  are  not  so  apt 
to  be  permanent.  This  holds  true  both  in  the  natural  and  moral  world. 
Persons  are  seen  to  turn  away  their  ears  from  the  truth  unto  fablesj 
and  to  tui'n  away  from  a  religious  to  an  irreligious  course.  Nor  is  it 
unfrequent,  that  such  apostacies  happen  among  those  who  profess  to 


REGENERATION.  131 

be  the  subjects  of  regeneration :  but  where  this  change  is  real,  where 
it  imparts  a  new  nature,  the  seed  remaineth  ;  it  is  as  permanent  as  life, 
yea,  as  permanent  as  existence.  If  regeneration  were  a  circumstan- 
tial alteration  in  a  man's  life,  such  as  the  adoption  of  some  new  creed, 
or  a  new  moral  regimen,  without  any  transformation  of  nature,  no  de- 
pendence could  be  made  upon  its  abiding  with  us  through  all  the  vicis- 
situdes of  life,  and  accompanying  us  into  the  world  of  spirits.  But 
since,  where  it  is  real,  it  always  proves  to  be  an  abiding  change,  it  can 
be  nothing  less  than  a  transformation  of  the  depraved  heart.  By  means 
of  it  we  have  a  nature  that  is  new ;  yea,  we  become  partakers  of  the 
divine  nature,  and  henceforth  live  godly  in  Christ  Jesus. 

Sixthly.  The  radicalness  of  the  change  may  be  inferred  from  the 
influence  it  exerts,  to  place  its  subjects  in  an  entirely  new  position  under 
the  divine  government.  On  the  one  side  of  this  line  is  condemnation, 
on  the  other,  justification.  Regeneration  transforms  us  from  a  state  of 
exposure  to  the  curse  of  the  law,  to  a  state  of  freedom  from  the  curse. 
The  frowns  of  the  Judge  are  exchanged  for  smiles.  The  regenerated, 
in  distinction  from  all  other  men,  enjoy  the  high  privilege  of  commun- 
ion  with  God.  They  are  in  a  state  of  preparation  for  death,  for  which 
solemn  event  the  unregenerated  have  no  preparation.  At  the  day  of 
judgment  a  most  important  separation  will  be  made  between  all  the 
millions  of  our  race,  and  the  dividing  line  will  be  drawn,  with  a  per- 
feet  exactness,  by  the  change  which  we  are  now  contemplating.  On 
the  right  hand  of  Christ  will  be  the  whole  company  of  the  regenerate, 
while  all  the  unregenerate  will  go  to  the  left.  If  the  change  were  not 
radical,  how  could  this  separation  be  made  ?  The  difference  between 
rich  and  poor  is  too  circumstantial  to  render  it  possible  to  draw  such  a 
line  between  them  as  to  determine  to  which  of  these  classes  every  man 
belongs.  The  same  difficulty  would  attend  the  dividing  of  the  health- 
ful from  the  diseased  ;  but  to  distinguish  between  the  living  and  the 
dead,  is  attended  with  no  such  difficulty,  for  the  difference  is  perfectly 
plain.  And  in  His  view  who  trieth  the  hearts,  the  difference  between 
converted  and  unconverted  men  is  no  less  plain  and  distinguishable. 
The  number  of  the  converted,  to  a  unit,  is  known  to  Him  ;  and  He  can 
separate  them  all  from  the  residue  of  men ;  not  as  a  shepherd  divides 
the  well  fed  from  the  lean  of  his  flock,  but  with  the  same  ease  as  he 
divides  the  sheep  from  the  goats.     Matt.  xxv.  32. 

The  point  being  settled,  as  I  trust,  that  regeneration  is  not  a  circum- 
stantial, but  radical  change,  and  one  which  takes  place  in  the  sinner's 
heart,  I  shall  proceed  to  consider, 

II.  Its  efficient  cause.  The  Article  ascribes  the  regenerating  change 
to  the  power  of  God.  Though  different  causes  operate  to  bring  about 
the  sinner's  conversion,  there  is  one  which  is  pre-eminent.  The  power 
of  God  is  the  sole  efficient  cause  of  the  change  in  question.  The  su- 
preme efficient  cause  may  produce  the  effect,  without  the  aid  of  those 
which  arc  subordinate ;  but  the  subordinate  would  be  wholly  ineffect- 
ual of  themselves.  God  can  produce  bread  without  the  labor  of  the 
husbandman,  and  even  without  the  seed  he  sows,  or  any  other  subor- 
dinate cause ;  but  neither  of  these,  nor  all  of  them  combined,  could 
produce  it  without  Him. 

The  efficient  cause  in  the  sinner's  regeneration  differs  from  all  other 


132  REGENERATION. 

■    / 

causes,  in  the  directness  or  immediateness  of  its  operation.  There  are 
only  two  conceivable  ways  by  which  he  caii  be  reached  ?  the  one  is  by 
placing  truth  before  him  to  attract  his  attention,  the  other  by  an  imme- 
diate  operation  on  his  mind.  The  first  serves  to  show  him  the  thing 
he  ought  to  be  willing  to  do ;  the  other  works  in  him  both  to  will  and 
to  do.  For  the  sake  of  distinction,  we  term  the  first  indirect  influence ; 
for,  though  the  mind  is  approached,  it  is  not,  in  the  most  proper  sense, 
touched.  This  influence,  though  used  with  great  thoroughness,  may 
nevertheless  fail  of  producing  the  desired  effect.  It  is  merely  persua- 
sive, and  therefore,  to  distinguish  it  from  a  direct  influence,  it  has  usu- 
ally been  denominated  moral  suasion.  In  this  way  alone  can  created 
beings  reach  one  another's  minds.  If  there  is  no  being  who  can  reach 
them  in  any  other  way,  then  it  will  follow,  that  if  moral  suasion  cannot 
collect  strength  enough  to  convert  the  sinner,  his  conversion  is  in  every 
respect  impossible. 

I  am  aware  that  on  the  subject  of  the  efficient  cause  of  regeneration, 
the  Christian  world  is  not  wholly  united.  I  have  reviewed  this  part  of 
my  doctrinal  series  with  diligence,  and  with  prayer  for  direction.  If 
my  former  views  have  been  wrong  ;  if  their  tendency  is  to  eclipse  the 
glory  of  God,  or  hinder  the  salvation  of  men,  it  has  been  my  earnest 
prayer  that  I  might  exchange  them  for  those  of  a  more  favorable  ten- 
dency. But,  thus  far,  the  result  of  my  prayers  and  investigations  has 
been  to  confirm  me,  in  what,  I  believe,  has  been  the  commonly  received 
opinion  of  the  orthodox,  namely ;  That  the  efficient  cause  of  regenera- 
tion is  not  moral  suasion,  but  a  more  direct  influence  of  the  Spirit  of 
God  on  the  mind. 

I  do  not  see  how  there  can  be  more  than  two  opinions  on  this  con- 
troverted point.  If  there  be  no  direct  influence,  then  the  sinner's  con- 
version is  effected  by  moj-al  suasion  alone.  It  matters  not  who  makes 
use  of  it,  M'hether  it  be  a  man,  or  an  angel,  or  the  Almighty  God  f  if  no 
direct  influence  be  used,  the  conversion  is  wholly  the  effect  of  moral 
suasion  ;  it  must  be  ascribed  exclusively  to  the  power  of  motives.  In 
favor  of  something  more  than  moral  suasion,  even  a  direct  divine  influ- 
ence, I  would  state, 

1.  That  such  influence  is  possible.  It  is  not,  in  the  nature  of  things, 
absurd  ;  and  therefore  cannot  be  impossible  with  God.  He  that  "  form- 
eth  the  spirit  of  man  within  him,"  must  be  able  to  have  the  most  direct 
access  to  that  spirit  which  he  has  formed.  In  originating  an  immate- 
rial substance,  creative  power  must  have  been  as  direct  on  the  thing 
produced,  as  in  originating  a  substance  Avhich  is  material.  And  we 
should  entertain  unsuitable  conceptions  of  the  all-sufficiency  of  the 
Creator,  were  we  to  suppose  that  spirits,  as  soon  as  they  are  brought 
into  being,  are  so  beyond  his  control  that  he  can  no  longer  reach  them 
by  any  influence  more  direct  than  what  lies  within  the  power  of  de- 
pendent agents.  Is  it  any  more  incomprehensible  that  the  Almighty, 
in  distinction  from  all  dependent  agents,  should  have  power  to  operate 
directly  on  our  hearts,  than  that  he,  in  distinction  from  all  others,  should 
be  able  to  search  them,  so  as  intuitively  to  discern  all  our  unexpressed 
thoughts  ?  I  know  that  contradictions  are  not  objects  of  power,  even 
of  unlimited  power.  To  some  it  may  appear  to  be  nothing  less  than 
a  contradiction,  to  sav  that  God  by  a  direct  influence  gives  us  a  char- 


BEGENERATIOA.  133 

acter ;  that  the  character  should  be  ours,  and  yet  be  so  directly  from  his 
forming  hand.  But  why  is  this  any  more  contradictory  in  the  new 
creation,  than  in  the  first  ?  When  God  made  man  he  created  him  in 
his  own  image ;  he  made  him  upright.  Does  not  this  imply,  that  as 
soon  as  man  existed  an  intelligent  creature  he  had  a  holy  character, 
for  which  he  was  as  immediately  indebted  to  his  Creator,  as  for  his 
existence  ?  That  the  image  of  God  meant  something  more  than  those 
mental  powers,  by  which  he  might  form  such  a  character  for  himself, 
is  made  evident  by  what  is  said  concerning  the  new  man  that  is  re- 
newed  after  the  divine  image  ;  and  this  image  is  declared  to  consist  in 
righteousness  and  true  holiness.  Eph.  iv.  24.  Col.  iii.  10.  It  is,  I 
find,  becoming  with  some  a  theological  axiom,  (as  if  it  were  too  evi- 
dent to  admit  of  contradiction,)  That  while  to  create  moral  agents  is 
not  too  hard  for  the  Lord,  yet  to  create  their  character  transcends  his 
power.  This,  they  say,  must  be  formed  by  themselves,  independently 
of  any  creative  act  of  His.  But  why  should  this  position  be  consider, 
ed  as  self-evident  ?  Have  the  scriptures  so  represented  it  ?  If  God's 
creating  Adam  in  his  own  image,  be  explained  to  mean  nothing  more 
than  his  endowing  him  with  a  capacity  for  a  holy  character,  how  will 
such  an  explanation  apply  to  the  new  creation  ?  The  sinner  is  said  to 
be  renewed  after  the  image  of  him  who  created  him.  Yet  long  before 
this  renovation,  he  has  reason,  and  all  the  necessary  capabilities  for  a 
holy  character.  He  needs  nothing  of  this  sort  more  than  he  already 
possesses.  A  creation  after  the  image  of  God,  can  therefore,  in  his 
case,  imply  nothing  less  than  the  imparting  of  a  new  and  holy  charac- 
ter ;  for  in  no  other  sense  will  his  mind  admit  of  a  new  creation. 

Haxe  facts  shown  it  to  be  be  self-evident,  that  while  the  Deity  can 
create  moral  capacity,  he  can  not  create  moral  character  ?  He  created 
an  innumerable  multitude  of  angels,  and  at  the  very  commencement  of 
their  existence  every  individual  of  them  possessed  a  holy  character. 
He  created  two  distinct  individuals,  to  be  the  parents  of  mankind  ;  and 
they  were  not  both  made  at  once  :  yet,  on  their  first  entrance  into  the 
intellectual  system,  they  both  took  one  way,  and  that  was  "  the  way  of 
holiness."  If  God  did  not  give  these  creatures  their  moral  nature,  as 
well  as  their  capability  for  it,  how  is  it  to  be  accounted  for,  that  they 
all  took  such  a  course  as  they  did  ?  Are  we  not  taught  by  these  speci- 
mens  of  the  Creator's  works,  that  he  has  poAver  to  fill  the  universe  with 
worlds,  and  these  worlds  with  intelligent  creatures,  and  give  to  every 
one  of  these  creatures  a  holy  character :  or,  in  other  words,  that  it  is 
as  completely  an  object  of  his  power,  to  endow  intelligencies  with  a 
moral  nature,  as  to  impart  to  the  different  species  of  material  substances 
their  respective  laws,  or  physical  natures  ?  If  the  race  of  Adam  had 
not  by  means  of  the  fall  received  a  moral  nature,  and  one  that  was  de- 
praved,  it  would  be  difficult  to  account  for  this  striking  fact,  that  among 
the  innumerable  millions  who  have  been  born  into  the  world,  they  have 
all,  with  the  exception  of  one  individual,  (I  refer  to  that  wonderful  per. 
son  called  the  seed  of  the  woman,)  inclined  to  a  wrong  course. 

I  know  that  the  natural  order  of  things  requires,  that  we  conceive  of 
the  faculties  of  the  mind  as  preceding  its  character  ;  but  it  is  not  neces- 
sary that  we  give  them  a  precedence  in  the  order  of  time.  A  planet  is 
a  moving  bodv.      If  such  a  body  did  not  exist,  of  course  it  could  not 

"  17 


134  KKGK^EKATIUA. 

move  :  but  surely  it  was  in  the  Creator's  power  to  give  it  motion  simul- 
taneously with  its  existence.  And  who  will  say,  that  he  cannot  create 
an  intelligent  being,  whose  existence  and  character  shall  commence 
together  ?  In  order  to  give  excellence  or  turpitude  to  his  character,  it 
is  by  no  means  necessary  that  we  conceive  of  him  as  first  existing  a 
mere  blank,  devoid  of  all  moral  propension.  If  it  be,  why  must  we  not 
form  a  similar  conception  of  God  himself ;  why  must  we  not  conceive 
of  Him  as  existing  with  infinite  capacities,  before  he  had  any  holiness  I 
If  the  holiness  of  Deity  can  be  conceived  of  as  extending  back  to  the 
very  eternity  of  his  existence,  without  destroying  its  praise-worthiness, 
I  see  no  reason  why  we  should  be  thought  to  detract  from  that  excel- 
lence of  character  which  the  scriptures  attribute  to  our  first  parents, 
though  we  should  believe  it  to  have  commenced  as  early  as  their  crea- 
tion. If  natural  attributes  and  moral  perfection  are  coeval  in  the 
Creator,  I  see  nothing  absurd  in  the  supposition  of  their  being  coeval 
iu  his  creatures ;  and  if  this  be  so,  then  his  agency  must  have  been  as 
direct  in  giving  them  their  benevolence,  as  in  giving  them  capabilities 
for  its  exercise.  I  have  dwelt  at  some  length  on  the  possibility  of 
God's  imparting  a  moral  nature  to  his  intelligent  creatures,  because  I 
am  satisfied,  that  if  men  can  be  made  to  believe  its  possibility,  they 
will  be  convinced  that  this  is  the  most  consistent  and  scriptural  method 
of  accounting  for  that  wonderful  change,  which  transforms  an  enemy 
into  a  friend  of  God. 

2.  The  contrast  which  the  scriptures  make  between  God's  agency 
and  that  of  all  others,  in  eflecting  the  sinner's  conversion,  gives  us  rea- 
son to  believe  that  His,  in  distinction  from  theirs,  is  direct.  The  sin- 
ner, who  experiences  the  new  birth,  is  said  to  be  born,  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.  John 
i.  13.  Here  three  ways  of  accounting  for  the  change  are  supposed, 
(and  they  seem  designed  to  comprehend  all  other  supposable  Avays,)  for 
the  sake  of  informing  us,  that  neither  of  them  furnishes  an  adequate 
cause  for  the  effect.  He  is  not  born  of  blood  ; — he  has  not  received 
his  holy  character  by  natural  birth,  as  he  would  have  done  if  the  first 
man  had  not  corrupted  his  race.  Nor  is  he  born  of  the  will  of  the 
flesh ; — his  unrenewed  nature  has  not  become  so  well  inclined  as  to 
transform  itself.  Nor  is  he  born  of  the  will  of  man ; — no  man,  nor 
company  of  men,  (not  excepting  the  most  faithful  ministers  of  the  word) 
have  put  forth  any  power,  either  physical  or  moral,  which  has  effected 
this  change.  After  all  these  agencies  have  been  set  aside  as  having  no 
claim,  singly  or  collectively,  to  the  honor  of  producing  this  great  and 
merciful  change,  the  true  cause  is  declared,  namely,  the  agency  of  God. 
Though  men  are  at  other  times  represented  as  exceedingly  helpful  in 
bringing  about  the  conversion  of  their  fellow  men,  in  this  passage  they 
are  represented  as  doing  nothing  ;  God  claims  the  honor  of  doing  it  all. 
,  Nor  is  it  because  he  is  the  Creator  and  Sustainer  of  those  men  who 
are  the  instruments  of  the  conversion  of  sinners,  that  he  claims  to  be 
the  sole  agent  in  its  accomplishment ;  but  because  he  puts  forth  an  in- 
fluence of  his  own,  distinct  from  that  which  he  exerts  through  them  ; 
and  because  this  influence,  which  is  peculiarly  his  own,  is  the  thing 
that  proves  effectual  to  produce  the  desii'ed  change.  This  distinction 
between  what  he  does  by  his  instruments,  and  what  he  docs  by  hie  own 


REGEXERATIOX.  135 

almighty  arm,  is  clearly  marked  by  the  apostle  when  he  says,  "  I  have 
planted,  Apollos  watered  ;  but  God  gave  the  increase.  So  then  neither 
is  he  that  planteth  anything,  neither  he  that  watereth  ;  but  God  that 
giveth  the  increase."  1  Cor.  iii.  6,  7.  The  reason  which  he  assigns, 
why  the  ministers  of  the  word  were  to  consider  themselves  to  be  nothing 
in  comparison  with  God,  was  not  because  they  were  instruments  which 
he  had  furnished  with  all  the  power  of  doing  good,  but  because  their 
best  efforts  were  wholly  dependent  on  him  for  success.  Even  when  he 
had  enabled  them  to  scatter  the  seed,  to  ever  so  great  advantage,  it  de- 
pended on  his  own  divine  influence  whether  any  of  it  should  vegetate 
and  grow. 

This  fundamental  difference  between  human  and  divine  agency,  in 
effecting  the  sanctification  of  minds,  can  not  have  escaped  the  notice  of 
the  attentive  reader  of  the  Bible.  And  does  not  such  a  difference 
clearly  imply,  that  God  has  a  way  of  access  to  the  mind  quite  peculiar 
to  himself?  We  have  already  seen,  that  there  are  but  two  conceivable 
ways  in  which  the  mind  can  be  reached,  namely,  by  what  is  presented 
before  it,  to  arrest  its  attention,  and  by  a  direct  influence.  In  the  former 
way  creatures  can  influence  each  other.  When  we,  whose  spirits  dwell 
in  houses  of  clay,  would  exert  an  influence  on  our  fellow  mortals,  we 
are  obliged  to  make  our  communications  with  our  external  organs,  and 
to  get  access  to  their  minds  through  the  medium  of  their  bodily  senses. 
But  spirits,  which  are  not  clothed  with  flesh,  can  reach  our  minds  by  a 
shorter  course.  While  they  do  not  come  to  us  through  the  senses,  they 
probably  exert  their  influence  on  the  sensoi-imn,  the  seat  of  the  sensitive 
nerves,  from  whence  the  mind  receives  their  communications.  In  the 
same  way  can  our  minds  be  approached  by  the  Infinite  Spirit.  But  in 
whatever  way  ideas  are  presented  before  our  minds,  whether  through 
the  medium  of  the  external  senses,  or  the  sensorium,  or  in  the  manner 
unembodied  spirits  make  their  communications  to  each  other,  still  it 
does  not  constitute  what  is  intended  by  a  direct  influence.  Were  I  to 
come  so  near  a  man  as  to  speak  into  his  ear,  the  influence  that  I  should 
exert  upon  him  would  be  no  more  direct,  than  if  I  were  to  speak  from 
a  distance.  And  in  case  I  had  power  to  impress  the  same  ideas  on  the 
sensorium,  without  making  use  of  the  external  organs  of  sensation,  still 
it  would  not  come  under  the  class  of  direct  influence.  In  whatever 
Avay,  and  by  whatever  agent,  whether  human,  angelic,  or  Divine,  that 
thoughts  are  suggested  to  our  minds  which  do  not  emanate  from  them, 
as  our  own  voluntary  exercises,  the  influence  exerted  upon  us  is  indi- 
rect ;  it  still  remains  optional  with  us  whether  to  be  swayed  by  it  or  not. 
But  an  influence  which  so  immediately  operates  upon  the  mind  as  to 
cause  it  to  put  forth  volitions,  is  direct.  This  is  the  influence  which  I 
have  ever  supposed  the  scriptures  attribute  to  God,  in  his  work  of  re- 
newing  the  hearts  of  the  children  of  men. 

The  force  of  my  present  argument,  to  establish  the  point,  that  in 
renewing  the  hearts  of  men  God  makes  use  of  a  direct  influence,  is 
this  ;  that  he  sometimes  claims  to  be  the  Doer  of  this  work,  in  a  sense 
so  peculiar  as  to  exclude  all  coadjutors.  The  claim  is  not  merely 
that  he  does  more  than  any  one  of  them,  or  all  of  them  collectively ; 
but  that  there  is  a  part  of  this  work,  even  the  most  difficult  part,  whi^^h 
ir^  peculiar  to  himself;  so  that  he  does  it  atone.      But  if  v%c  adopt  thci 


136  KEGENKRATION. 

sentiment,  that  he  exerts  no  influence  but  that  which  is  indirect,  that 
he  merely  presents  motives  to  move  the  mind,  it  would  represent  God 
to  be  nothing  more  than  an  invisible  preacher.  I  cannot  see  why  invi- 
sibility should  give  to  the  presenter  of  motives  such  an  infinite  superi- 
ority. If  the  Holy  Ghost,  without  employing  any  efficiency  on  the 
heart,  regenerates  wholly  by  what  I  now  term  invisible  preaching,  I 
see  no  reason  why  the  Divinity,  rendered  visible  in  the  person  of  the 
Redeemer,  could  not  have  preached  so  well,  and  presented  motives  to 
such  advantage,  as  to  secure  the  conversion  of  his  hearers.  The  Re- 
demeer,  besides  speaking  as  never  man  spake,  enjoyed  an  opportunity, 
which  no  invisible  preacher  could  do,  of  giving  force  to  his  doctrine  by 
a  livi7ig  and  perfect  example.* 

3.  We  notice  th€7-e  is  such  a  marked  distinction  made  between  the 
different  operations  of  God  himself,  in  effecting  the  transformation  of 
sinful  into  holy  minds,  as  very  naturally  leads  us  to  believe,  that  one 
mode  of  his  operating  is  by  a  direct  influence  on  the  heart.  He  is 
spoken  of  as  sometimes  trying  what  he  can  do  by  moral  means,  by 
light  and  truth,  by  promises  and  threatenings,  mercies  and  judgments ; 
and  then  as  employing  a  gracious  influence  more  directly  on  that  rebel- 
lious heart,  which  had  effectually  resisted  every  effort  that  had  been 
made  to  reclaim  it.  At  one  time  he  is  spoken  of  as  testifying  against 
the  sins  of  Israel  Iby  his  Spirit  in  the  prophets,  and  they  would  not  give 
ear :  but  at  another  time  he  pours  out  his  Spirit  upon  them,  and  a  great 
revival  of  religion  is  the  immediate  result.  Neh.  ix.  30.  Isa.  xliv. 
3 — 5.  At  one  time,  he  entreats  them  not  to  profane  and  pollute  his 
holy  name  ;  and  still  they  profane  and  pollute  it :  but  at  another,  he 
turns  to  the  people  a  pure  language,  so  that  they  call  upon  the  name  of 
the  Lord,  and  serve  him  with  one  consent.  And  now  he  declares  that 
he  will  not  let  them  pollute  his  holy  name  any  more.  Zeph.  iii.  9. 
Ezek.  xxxix.  7.  Before  this  he  had  written  to  them  the  great  things 
of  his  law  ;  but  now  Jie  puts  his  law  in  their  inward  parts,  and  writes  it  in 
their  hearts.  Hos.  viii.  12.  Jer.  xxxi.  33.  The  Lord  speaks  of  him- 
self  as  using  severe  corrections  and  other  means  to  reclaim  backsliding 
Israel,  when  a  deterioration,  rather  than  an  improvement  of  character, 
was  the  result :  he  went  on  frowardly  in  the  way  of  his  heart.  But, 
instead  of  being  discouraged  with  his  increased  frowardness,  he  says, 
"  I  have  seen  his  ways,  and  will  heal  him."  Isa.  Ivii.  17,  18.  In  the 
Book  of  Songs,  the  heavenly  bridegroom  is  represented  as  making  full 
proof  of  moral  suasion,  to  gain  a  re-admission  into  the  heart  of  his  un- 
grateful  spouse.  He  presented  himself  at  her  door,  where  he  knocked 
long  and  loud,  and  used  the  most  aftecting  arguments  to  induce  her  to 
arise  and  open  to  him.  But  this  was  all  to  no  effect,  until  he  put  in 
his  hand  by  the  hole  of  the  door  ;  and  then  her  bowels  were  moved  for 
him.  Sol.  Song,  v.  2 — 4.  Are  not  the  two  kinds  of  influence  of  which 
we  have  been  speaking,  here  distinctly  marked ;  and  is  it  not  done 
with  a  design  to  teach  us,  that  Christ  can  get  access  to  us  more  directly 
than  by  mere  persuasion  ;  that  he  can  reach  the  internal  bolt  by  which 

*  That  scheme  of  doctrine,  which  denies  to  God  the  power  of  a  direct  efficiency,  has 
a  natural  tendency  to  expose  us  to  be  looking  for  his  operations  upon  the  hrain,  rather 
than  upon  the  heart ;  and  to  make  us  call  unaccountable  impressions,  rather  than  holy 
affections,  the  fruits  of  the  Spirit. 


REGENERATION.  137 

we  have  locked  him  out  of  our  hearts  ]  When  the  prophet  Ezekiel 
was  employed  to  raise  to  life  a  valley  of  dry  bones,  his  work  was 
divided  into  two  distinct  parts ;  the  first  was,  to  speak  to  the  bones 
themselves,  and  say,  O  ye  dry  bones,  hear  the  word  of  the  Lord ;  the 
other  was,  to  prophesy  to  the  wind  to  come  and  animate  them.  The' 
the  first  was  not  without  its  use,  and  the  Lord's  hand  was  very  mani- 
fest in  the  effect  produced,  yet  it  imparted  no  life.  Had  not  the  Lord 
breathed  into  them  the  breath  of  life,  they  would  assuredly  have  re- 
mained  breathless  corpses.  Ezek.  xxxvii.  1 — 10.  Created  agents 
can  make  use  of  a  great  variety  of  moral  means,  but  they  cannot  insure 
success  to  any  of  them  ;  for  the  mind  itself  is  not  within  their  reach  : 
but  God  can  work  upon  the  mind,  and  can  work  in  it  to  will  and  to  do. 
His  working  worketh  in  us  mightily.  It  is  a  power  that  worketh  in 
us,  whereby  he  is  able  to  subdue  ail  things  unto  himself.  Col.  1.  29. 
Eph.  iii.  20.    Phil.  iii.  21. 

4.  That  a  direct  efficiency  is  needed  to  produce  the  change  in 
question,  is  manifest  by  the  expenence  of  those  who  have  become  its  sub- 
jects, A  sinner,  when  first  awakened  from  inattention  to  spiritual 
things,  oflen  imagines  that  all  which  is  necessary  to  effect  his  conver- 
sion, is,  that  he  should  enjoy  better  means  than  he  has  done,  hear  more 
impressive  preaching,  and  spend  a  greater  portion  of  time  in  attending 
to  the  interests  of  the  soul.  But  an  increasing  conviction  shows  him 
that  the  leprosy  lies  deep  within.  After  he  has  been  doctrinally  en- 
lightened concerning  the  claims  of  God,  and  the  vile  nature  of  sin ; 
and  has  had  placed  before  him  the  weightiest  motives  to  reconciliation 
which  the  subject  can  furnish,  he  finds  himself  still  unreconciled  ;  no- 
thing better,  but  continually  growing  worse.  He  now  experimentally 
learns  the  meaning  of  those  scripture  testimonies  concerning  the  wick- 
edness of  the  human  heart ;  "  The  heart  of  the  sons  of  men  is  fully 
set  in  them  to  do  evil."  "  The  carnal  mind  is  enmity  against  God  ;  it 
is  not  subject  to  the  law  of  God,  neither  indeed  can  be."  "No  man 
can  come  unto  me,  except  the  Father,  which  hath  sent  me,  draw  him." 
"Which  were  born — not  of  the  will  of  the  flesh."  EccL  viii.  11. 
Rom.  viii.  7.  John  vi.  44;  i.  13.  By  an  actual  acquaintance  with  his 
depraved  heart,  he  perceives  there  is  no  hope  that  it  will  regenerate 
itself ;  or  that  he  shall  ever  become  a  subject  of  the  second  birth  by  the 
will  of  the  flesh.  He  is  now  convinced,  that  preaching  and  other 
means  of  grace  cannot  be  of  so  good  a  character  as  to  insure  his  con- 
version. It  is  made  clear  to  his  mind,  that  he  is  obstinately  opposed 
to  the  reconciliation  required,  and  to  a  relinquishment  of  that  selfish 
principle,  which  he  now  perceives  has  governed  every  action  of  his 
life.  Thus  it  becomes  demonstrated  by  his  own  experience,  that  to 
effect  his  conversion,  there  needs  a  power  which  can  do  something 
more  than  array  motives  before  his  mind  ;  even  a  power,  that  can 
cause  a  stubborn  mind  to  yield  to  those  motives  the  force  of  which  he 
now  knows  he  ought  always  to  have  felt.  If  after  this  discovery  of 
the  plague  of  his  own  heart,  his  feelings  become  so  altered  that  a  holy 
God  is  the  object  of  his  supreme  love,  he  does  not  hesitate  to  say,  that 
this  love  has  been  shed  abroad  in  his  heart  by  the  Holy  Ghost.  When, 
instead  of  being  a  rebel,  he  finds  himself  to  be  a  willing  subject,  he 
wonders  at  that  power  that  has  conquered  his  rebellion.      Is  he  now 


138  REGENKRATIOiS-. 

alive  unto  God?    he  is  ready  to  say,  It  is  (!od  himself,  who  is  rich  in 
mercy,  that  quickened  me,  even  when  I  was  dead  in  sins. 

5.  The  directness  of  the  divine  operation  in  effecting  this  change, 
may  be  inferred  from  its  instantaneousness.  There  is,  I  believe,  a 
general  consent  among  those  who  adopt  what  is  called  the  grace  sys- 
tem, that  regeneration  is  not  a  gradual,  but  an  instantaneous  tranform- 
ation  of  the  mind.  We  are  agreed  in  the  sentiment,  that  every  man 
is  either  a  saint  or  a  sinner,  a  friend  or  an  enemy  of  God.  This  point 
was  decided  by  Christ,  when  he  said,  "  He  that  is  not  with  me  is 
against  me."  In  the  concerns  of  this  life,  when  men  are  revolution- 
ized by  the  force  of  argument,  the  change  is  gradual.  They  are  won 
over  by  degrees,  according  to  the  number  and  strength  of  the  argu- 
ments which  are  presented  to  their  minds.  So  it  is  also  in  many  of 
their  religious  changes,  such  as  that  from  infidelity  to  a  belief  of  the 
scriptures  ;  or  from  heresy  to  orthodoxy  ;  or  from  a  thoughtless  neg- 
lect of  spiritual  things  to  a  state  of  conviction.  But  there  is  nothing 
gradual  in  the  transition  from  nature  to  grace,  from  unregeneracy  to 
regeneration.  He  who  is  at  one  moment  an  entire  sinner,  a  mere 
natural  man,  is  the  next  moment  a  spiritual  man.  If  you  account  for 
the  matter,  by  saying,  that  before  this  crisis  he  was  almost  brought  over 
to  the  side  of  righteousness,  so  that  it  needed  but  a  little  additional 
weight  to  turn  the  scale,  you  make  the  change  to  be  gradual.  The 
entire  depravity  of  the  heart  does  not  prevent  the  increase  of  convic- 
tion in  the  mind  ;  but  this,  instead  of  weakening  the  selfish  principle, 
actually  strengthens  it.  I  can  see  no  rational  or  scriptural  way  to  ac- 
count for  it,  that  a  mind,  which  under  moral  means  of  the  first  order 
has  continued  to  grow  worse,  should  all  at  once,  in  the  twinkling  of  an 
eye,  become  possessed  of  an  entirely  new  character  ;  without  supposing 
a  new  kind  of  influence  to  be  exerted  to  effect  it.  A  mere  augment- 
ation of  the  same  kind  of  indirect  influence,  which  had  always  proved 
ineffectual,  would  not  account  for  so  sudden  a  transition  from  an  una- 
bated enmity,  to  the  exercise  of  cordial  love. 

6.  That  the  divine  agency  in  regeneration  is  the  effectuating  cause 
of  the  change,  and  that  it  is  direct,  may  be  inferred  from  its  irresisti- 
bleness.  Nothing  can  prevent  its  successful  operation.  Wherever 
and  whenever  God  sees  fit  to  exert  this  agency,  it  never  returns  void, 
but  always  accomplishes  the  thing  which  was  intended.  He  declares, 
"  I  will  work,  and  who  shall  let  it  ?  "  "  He  quickeneth  whom  he  will ;" 
and  "  has  mercy  on  whom  he  Avill  have  mercy."  I  may  add.  He  has 
mercy  ichen  he  will  have  mercy.  If  at  any  time  Christ  say  1o  a  man 
who  has  a  leprous  soul,  as  he  once  did  to  one  who  had  a  leprous  body, 
"  I  will,  be  thou  clean,"  he  is  immediately  cleansed.  Isa.  xliii.  13. 
John  V.  21.  Rom.  ix.  15.  Matt.  viii.  2,  3.  The  moment  in  which  God 
exerts  regenerating  power,  regeneration  is  the  result ;  just  as  Lazarus 
was  raised  from  the  dead  as  soon  as  Christ  exerted  his  life-giving 
power.  He  had  spent  some  time  before  this  in  coming  to  Bethan}^, 
where  the  dead  was ;  and,  to  prepare  the  Avay  for  the  more  consistent 
manifestation  of  his  power,  he  had  taken  measures  to  excite  the  faith 
of  Martha  and  Mary.  By  them  he  was  conducted  to  the  place  where 
their  brother  lay  entombed.  After  he  had  arrived  at  the  sepulchre,  he 
directed  them  to  take  away  the  stone  from  the  door  :  and  having  pray- 


KEGKNKRATION.  139 

ed  to  his  Father,  "  lie  cried  with  a  loud  voice,  Lazarus,  come  forth ! 
Aud  he  that  was  dead  came  forth."  There  is  a  sense  in  which  Christ 
was  all  this  time  attempting  the  resurrection  of  Lazarus  ;  yet  we  must 
all  be  agreed  in  the  belief,  that  at  the  very  moment  he  put  forth  a  quick- 
ening  influence,  the  dead  was  raised.  What  he  did  before  this 
was  not  the  exertion  of  a  resurrection  power,  but  was  only  preparato- 
ry  to  it. 

These  remarks  will  doubtless  apply  to  the  work  of  regeneration. 
Among  those  who  are  dead  in  trespasses  and  sins,  God  quickens  whom 
he  will,  and  he  does  it  when  he  will.  He  may  occupy  much  time  in 
raising  the  faith  of  Christians,  and  may  stir  them  up  to  remove  those 
stumbling  stones  and  rocks  of  offense,  which  form  a  moral  impediment 
to  the  resurrection  of  their  friends.  And  much  time  may  be  taken  up 
in  convincing  those  who  are  dead  in  sins,  that  they  need  a  resurrection 
to  holiness  ;  but  when  the  way  is  prepared  for  this  special  divine  ope- 
ration, nothing  can  for  a  moment  prevent  the  transition  from  death  to 
life. 

I  do  not  see  any  other  way  of  accounting  for  it,  that  God  renews 
just  such  sinners  as  he  pleases,  and  just  when  he  pleases,  but  by  adopt- 
ing the  sentiment,  that  he  has  a  way  of  access  to  their  minds  which  is 
peculiar  to  himself.  If  men  are  wicked  enough  to  resist  all  the  means 
of  grace  used  with  them,  to  bring  them  to  repentance  ;  to  resist  means 
so  many  and  so  excellent,  as  to  render  it  proper  for  the  all-sufficient 
God  to  say,  "  What  could  have  been  done  more  that  I  have  not  done  ?" 
it  can  hardly  be  supposed,  that,  without  a  direct  influence  on  the  heart, 
he  should  be  able  to  subdue  the  stoutest  rebel  in  the  enemy's  camp,  and 
to  do  it  at  any  time  he  pleases.  For  the  most  part,  such  as  have  deni- 
ed the  immediatenesss  of  the  divine  influence,  have  also  denied  its  un- 
controllable power.* 

7.  That  the  agency  of  God  in  regeneration  is  direct,  may  be  argued 
from  what  is  said  of  the  greatness  of  that  power  which  it  displays.  The 
Father,  in  giving  the  Son  the  heathen  for  his  inheritance,  says  to  him, 
"  Thy  people  shall  be  willing  in  the  day  of  thy  power."  This  implies 
that  the  change  which  we  are  considering  is  a  pre-eminent  manifesta- 
tion of  the  power  of  God.  The  apostle  speaks  of  it  not  only  as  mani- 
festing his  power,  but  the  greatness,  yea,  the  exceeding  greatness  of  his 
power.  He  illustrates  it  by  the  working  of  his  mighty  power  which  he 
wrought  in  Christ  when  he  raised  him  fi'om  the  dead.  Eph.  i.  19,  20. 
But  if  the  Supreme  Agent  exerts  no  direct  influence  on  the  mind,  what 
does  He  more  than  others  ?  What  influence  does  He  exert  to  effect  the 
sinner's  conversion,  which  is  not  exerted  by  his  ministers  ?  They  present 

*  Some  may  think  that  the  doctrine  of  an  irresistible  divine  influence,  stands  opposed 
to  the  declaration  which  Stephen  made  to  the  Jews,  when  he  said,  "  Ye  do  always 
resist  the  Holy  Ghost."  '1  his  declaration  of  the  proto-martyr,  serves  to  make  an  exhi- 
bition of  what  is  the  real  disposition  of  all  natural  men,  whether  Jews  or  Gentiles. 
They  do  always,  in  some  way  or  other,  resist  the  Holy  Ghost,  whether  he  approaches 
them  by  his  instruments,  or  by  his  own  influences.  But  in  regeneration  the  rebellious 
will,  without  having  given  any  previous  consent  to  the  thing,  is  divested  of  its  rebellion, 
and  therefore  ceases  to  make  resistance.  The  influence  which  divests  the  will  of  its 
rribellion  is  properly  denominated  irresistible,  not  so  much  because  it  happens  not  now 
to  be  eflectually  resisted,  but  rather  because  it  could  not  have  been  thus  resisted.  When 
God's  power  is  exerted  on  the  rebellious  will  itself,  to  render  it  submissive,  it  submits 
of  course;  when  he  turns  it,  it  is  turned.    Ps.  ex.  3.    Jer.  xxxi.  18. 


140  REGENERATION. 

truth,  even  his  own  truth  ;  and  he  himself  presents  none  except  what  is 
found  in  the  repository  to  which  they  have  access.  On  the  day  of 
Pentecost,  it  was  the  preaching  of  Peter  which  appeared  to  produce 
conviction  in  the  minds  of  his  hearers ;  and  it  was  this  which  drew 
forth  their  love  ;  for  it  is  said,  "  they  gladly  received  the  word,"  that 
is,  the  word  which  they  heard  from  the  lips  of  the  apostle.  If  there 
was  no  influence  of  the  Spirit  exerted,  to  give  them  a  disposition  to 
receive  the  truth,  why  ought  not  the  whole  effect  to  be  ascribed  to 
Peter  ?  Why  is  it  to  be  considered  as  a  special  manifestation  of  the 
power  of  God,  and  even  of  the  exceeding  greatness  of  his  power  ? 

But  some  will  say,  It  is  the  scheme  of  a  direct  influence,  that  takes 
away  all  the  glory  of  God's  power  in  this  affair ;  since  it  makes  it  no- 
thing superior  to  a  mere  physical  agency  upon  matter.  But  does  it 
give  us  a  diminutive  view  of  that  power  which  the  Creator  exerted  in 
calling  into  existence  a  world  of  minds,  to  know  that  he  did  it  by  a 
physical  agency?  (for  none,  I  conclude,  will  suppose  he  did  it  by  the 
force  of  moral  suasion.)  And  does  mere  moral  influence  keep  this 
world  of  minds,  either  in  being  or  in  operation  ?*  If  it  be  a  fact,  that 
all  the  inhabitants  of  this  revolted  world  are  so  hostile  to  the  Supreme 
King,  as  to  make  it  quite  certain  they  wifl  never  be  reduced  to  subjec- 
tion by  mere  moral  influence,  I  think  it  is  not  at  all  calculated  to  give 
us  a  contemptible  idea  of  his  power,  to  be  told,  that  by  an  agency  pe- 
culiarly his  own,  he  can  reach  the  spring  of  action  in  their  hearts,  and 
cause  them  immediately  and  cheerfully  to  yield  their  consent  to  those 
terms  of  grace,  which  he  had  a  thousand  times  proffered  them,  and 
which  they  had  as  ofl;en  rejected.  In  effecting  this  revolution  in  their 
minds,  he  neither  adds  nor  takes  away  a  single  faculty.  He  neither 
destroys,  nor  impairs,  nor  suspends,  the  free  agency  of  his  creatures  : 
and  yet  he  imparts  to  them  a  new  and  amiable  character ;  but  one  to 
which  they  were  totally  averse,  until  by  his  grace  they  were  made  to 
possess  it. 

One  thing  is  no  more  difficult  for  God  to  accomplish  than  another ; 
but  some  things  do  more  than  others  to  make  his  power  known.  The 
display  of  power  is  greater,  when  the  effect  produced  is  supernatural, 
than  when  it  is  natural.  His  direct  efficiency  may  be  either  natural  or 
supernatural,  both  upon  matter  and  mind.  A  dii'ect  efficiency  is  need- 
ed  to  preserve  life  in  an  animated  body ;  but  to  restore  life  to  a  dead 
body,  it  needs  also  to  be  supernatural.  If  this  agency  be  no  more  di- 
rect than  that  which  is  natural,  it  is  nevertheless  a  much  greater  mani- 
festation of  omnipotence.  The  resuscitation  of  a  dead  body  is  more 
wonderful  than  the  preservation  of  a  living  one.  On  this  account 
Christ  was  glad  that  he  was  not  at  Bethany  during  the  sickness  of  his 
friend  Lazarus.  John  xi.  15.  Therefore  our  Lord's  resurrection  from 
the  dead  is  made  use  of  by  the  apostle,  to  illustrate  the  exceeding  great- 

•  By  mere  moral  influence,  I  mean  that  whirh  is  effected  by  motives  without  direct 
efficiency.  There  are  some  among  those  that  believe  in  direct  efficiency,  who  thinli, 
since  the  influence  put  forth  in  regeneration,  is  all  exerted  on  the  mind  of  n  moral 
agent,  and  the  means  used  are  of  a  moral  nature,  and  the  result  is  a  moral  change  ;  and 
since  it  is  all  effected  in  such  a  way  as  neither  to  destroy  nor  interrupt  the  freedom  of 
the  will,  that  it  is  proper  to  denominate  the  whole  a  moral  mfluen<e.  If  we  use  the 
phrase  in  this  sense,  we  need  to  be  cautious  lest  we  should  be  understood  to  teach,  that 
regeneration  is  effected  solely  by  the  power  of  motives. 


REGENERATIOrf.  141 

ness  of  that  power  which  God  displays  in  changing  our  wicked  hearts. 
When  his  operations  are  in  accordance  with  the  nature  of  things,  his 
hand,  though  constantly  employed,  is  not  so  clearly  seen.  A  living 
man  is  active  in  the  use  of  means  to  preserve  his  own  life  ;  but  a  dead 
man  does  nothing  to  resuscitate  himself.  If  death  is  exchanged  for 
life,  it  is  the  finger  of  God.  His  agency  must  be  both  direct  and  su- 
pernatural. In  preserving  the  holy  character  of  the  angels,  God  exerts 
a  direct,  but  not  a  supernatural  influence  ;  but  in  recovering  lost  men 
to  holiness,  his  influence  is  supernatural  as  well  as  direct.  Hence  it  is 
that  this,  much  more  than  that,  makes  known  the  exceeding  greatness 
of  his  power. 

8.  A  direct  efficiency  of  the  Spirit  of  God  on  the  mind,  may  be 
inferred  from  the  doctrine  of  infant  regeneration.  As  the  lifting  up  of 
the  brazen  serpent  on  the  pole  did  not  prevent  the  fiery  serpents  from 
continuing  their  poisonous  bite  in  the  camp  of  Israel,  so  the  provision 
of  an  atonement  for  sin  has  not  prevented  the  descent  of  a  corrupt  na- 
ture through  all  the  generations  of  men.  But  cis  soon  as  the  broken 
covenant  has  thus  gone  into  effect ;  as  soon  as  the  old  serpent's  bite  has 
poisoned  the  soul  of  the  infant,  the  poison  can  be  immediately  removed 
by  the  grace  of  regeneration,  which  is  obtained  through  the  sacrifice 
of  him  who  was  lifted  up  on  the  cross.  All  who  believe  in  the  depra- 
vity of  infants,  must  also  believe  in  the  necessity  of  their  renovation,  in 
order  to  their  preparation  for  heaven.  The  Savior  speaks  of  the 
second  birth  as  necessary  for  all  who  have  passed  through  the  first. 
John  iii.  6,  7.  But  as  an  infant's  mind,  especially  in  its  earliest  days, 
is  incapable  of  receiving  the  least  instruction  concerning  its  Creator 
and  Redeemer,  we  must  despair  of  effecting  a  change  of  its  nature  by 
the  efficacy  of  moral  means.  But  if  the  Spirit  of  God  has  power  to 
operate  directly  on  a  depraved  mind,  so  as  to  change  its  nature,  then 
we  can  see  how  a  young  child  can  be  prepared  for  a  heaven  of  holi- 
ness. 

In  the  same  way  may  regenerating  givace  be  extended  to  those  deaf 
mutes,  who,  if  they  go  through  life  without  enjoying  such  peculiar 
means  of  instruction  as  are  adapted  to  their  circumstances,  will  never 
know  that  they  have  a  Creator  ;  or  that  they  have  a  soul  to  save.  If 
idiots  have  immortal  souls,  whose  faculties  are  for  th«  present  impri- 
soned, they  may  nevertheless  be  transformed  by  the  immediate  operation 
of  the  Spirit,  though  their  minds  are  wholly  incapacitated  for  receiv- 
ing  that  common  preparation  for  the  change,  which  is  made  by  enlight- 
ening the  understanding  and  awakening  the  conscience.  Some  there 
are,  that  in  their  outset  in  life  exhibited  evidence  of  a  bright  intellect, 
who  arc  now,  and  probably  will  hereafter  remain,  incapable  of  being 
brought  to  Christ  by  the  power  of  motives.  Is  there  no  hope  for  such  ? 
May  we  not  ask  God  to  renew  the  hearts  of  this  unfortunate  class  of 
our  fellow  men  ? 

In  showing  the  efficient  cause  of  regeneration,  I  have  thus  far  spo- 
ken of  it  as  efl"ected  by  the  potoer  of  God,  irrespective  of  any  distinction 
between  the  persons  of  the  Godhead  :  and  so  the  scriptures  often  speak 
of  it.  But  when  they  treat  of  it  as  official  work,  they  ascribe  it  to  the 
Holy  Ghost,  whose  office  it  is  to  apply  the  redemption  purchased  by 
Christ.      In  the  character  of  a  prophet,  Christ  taught  the  way  of  God 

18 


142  R£eENERATION. 

perfectly ;  and  in  the  character  of  a  priest  he  made  a  complete  atone- 
ment for  sin ;  but  our  turning  from  the  power  of  Satan  unto  God,  is 
effected  by  hia  pouring  out  his  Spirit  upon  us,  and  thus  making  known 
his  words  unto  us.  Prov.  i.  23.  The  Savior,  when  he  discoursed  with 
Nicodemus  on  the  doctrine  of  the  new  birth,  taught  him  that  the  change 
was  to  be  attributed  to  the  agency  of  the  Spirit.  It  was  in  view  of  this, 
as  the  Spirit's  official  work,  that  he  represented  it  as  expedient  for  him- 
self to  go  away,  to  make  room  for  the  Spirit  to  come.  The  regenera- 
ting  work,  which  distinguished  the  day  of  Pentecost,  is  ascribed  to  the 
Spirit's  agency.  In  Paul's  epistle  to  Titus,  he  speaks  of  the  change 
which  is  wrought  in  the  hearts  of  all  the  children  of  God,  as  being  ef- 
fected  by  the  renewing  of  the  Holy  Ghost.  And  with  this  agrees  the 
testimony  of  Peter,  who  represents  the  gospel  to  be  preached  (i.  e. 
successfully)  with  the  Holy  Ghost  sent  down  from  heaven. 

The  doctrine,  which  is  the  subject  of  this  Article,  is  found  in  both 
Testaments.  The  Old  Testament  speaks  of  the  circumcision  of  the 
heart ;  of  changing  a  heart  of  stone  into  a  heart  of  flesh  ;  of  creating 
a  clean  heart  and  renewing  a  right  spirit ;  and  of  washing  the  heart 
from  wickedness.  Well,  then,  might  Christ  reproach  Nicodemus  for  hia 
being  so  totally  unacquainted  with  this  doctrine  :  "Art  thou  a  master  of 
Israel,  and  knowest  not  these  things  ?" 

The  scriptures  do  not  represent  the  new  birth  as  merely  desirable ; 
they  assert  its  absolute  necessity — not  for  one  nation  or  class  of  men,  in 
distinction  from  others  ;  but  for  all  nations  and  classes  of  men.  They 
give  none  of  us  the  least  encouragement  to  consider  ourselves  to  be  in 
the  way  of  life,  if  we  did  not  enter  the  way  through  the  strait  gate  of 
regeneration.  Some,  perhaps,  will  say,  that  the  scriptures  tell  us  of 
many  good  men,  of  whose  conversion  we  have  not  the  least  intimation. 
There  is  no  account,  for  example,  of  the  conversion  of  Abel,  Enoch, 
Noah,  and  others ;  does  not  this  prove  that  the  change  in  question  is 
not,  in  every  case,  indispensably  requisite  ?  This  objection  to  the  uni- 
versal necessity  of  regeneration,  has  no  weight  at  all ;  as  will  appear 
by  the  following  illustration  :  Let  me  suppose  a  certain  road,  concern- 
ing which  we  are  informed  on  the  best  authority,  that  none  ever  travel- 
ed upon  it  without  their  entering  by  a  particular  gate  ;  and  concerning 
some  of  the  travelers  we  are  informed  of  the  time  and  circumstances  of 
their  making  such  entrance  :  but  concerning  others  the  information  we 
receive  relates  wholly  to  the  progress,  and  not  to  the  cominencement 
of  their  journey.  I  now  demand,  whether  it  be  fair,  from  the  circum- 
stance of  this  omission,  to  infer,  that  these  last  did  not  enter  the  road  by 
the  gate  ?  A  mere  silence  in  the  narrative  "U'ith  regard  to  this  particu- 
lar does  not  amount  to  a  denial  of  the  fact.  Two  of  the  evangelists 
give  us  an  account  of  the  birth  of  the  Savior,  and  the  other  two  say 
nothing  of  it.  But  who  will  pretend  that  Mark  and  John  deny  his 
birth  1  That  unequivocal  declaration  of  the  divine  teacher,  "  Except 
a  man  be  born  again  he  can  not  see  the  kingdom  of  God,"  clearly  proves 
that  no  man  can  be  traveling  in  the  way  which  leads  to  the  kingdom 
of  God,  but  he  who  has  experienced  this  spiritual  birth. 

In  view  of  what  has  been  said  concerning  divine  efficiency,  as  ihe 
cause  of  the  sinner's  transformation,  some  man  may  say,  "  Now  I 
thought  it  was  the  sinner's  duty  to  change  his  heart  himself,  according 


BEGENERATION.  14S 

to  the  command  of  God.  And  would  not  the  writer  have  been  better 
employed  in  urging  his  compliance  with  this  duty,  than  to  have  spent 
his  time  in  telling  him  to  expect  another  agent  to  do  it  for  him  1"  Does 
the  objector  mean  to  say,  that  what  I  have  taught  concerning  the  ne- 
cessity of  a  divine  interposition  to  effect  this  change,  is  unscriptural  ? 
Or  does  he  mean  to  say,  there  is  no  harmony  between  such  dependence 
and  such  obligation  ?  The  dependence,  if  I  mistake  not,  has  been 
shown  to  be  clearly  taught  in  the  scriptures.  Nor  is  the  sinner's  obli- 
gation  to  make  himself  a  new  heart  any  less  evident ;  for  every  com- 
mand  in  the  Bible  which  is  addressed  to  an  unregenerate  man,  as  well 
as  that  in  the  eighteenth  chapter  of  Ezekiel,  does  in  effect  require  him 
to  make  a  new  heart.  Every  depraved  creature  in  the  universe,  not 
only  in  this  world  of  hope,  but  in  the  world  of  despair,  is  bound  to  do 
this,  and  to  do  it  without  the  least  delay.  Every  moral  agent  is  under 
obligation  to  possess  a  right  heart :  and  if  his  heart  is  now  entirely 
sinful,  there  is  no  way  for  it  to  be  in  any  measure  right,  except  by  its 
becoming  a  new  heart.  The  obligation  extends  to  every  sinner,  whe- 
ther aided  or  unaided  by  the  spirit ;  but  this  furnishes  no  proof  that  a 
single  man,  without  the  Spirit's  aid,  will  yield  to  that  obligation. 

But  how,  it  will  be  said,  is  it  consistent  that  the  same  work  should 
be  attributed  to  God,  and  to  ourselves ;  and  that  we  should  be  required 
to  do  what  God  does  for  us  ?  To  this  seeming  difficulty,  I  would  reply 
in  the  first  place  ;  I  see  nothing  inconsistent  in  the  thing — that  God 
should  help  us  accomplish  what  he  requires  us  to  do.  The  angels  who 
were  sent  to  bring  Lot  and  his  family  out  of  Sodom,  first  called  on  them 
to  arise  and  quit  the  place  ;  but  when  they  perceived  them  to  linger, 
they  laid  hold  on  their  hands  to  help  them  comply  with  what  they  had 
required  them  to  do.  And  who  will  say,  ther^  was  any  contradiction 
between  what  they  required  of  them,  and  what  they  did  for  them  ?  But 
as  a  second  reply,  I  would  say  ;  the  thing  which  we  are  required  to  do 
is  not  the  identical  thing  that  God  does  for  us.  When  God  commands 
the  sinner  to  make  himself  a  new  heart,  the  thing  which  he  requires 
him  to  do,  is  to  put  forth  new  and  holy  exercises,  such  as  love,  repent- 
ance and  faith  ;  but  the  thing  that  God  does,  when  he  gives  him  a  new 
heart,  is  not  to  love,  repent  and  believe  for  him,  but  to  incline  his  heart 
to  put  forth  these  holy  exercises.  There  is  the  same  difference  be- 
tween the  act  of  God  in  turning  the  sinner  to  himself,  and  the  sinner's 
act  in  turning  to  God,  as  there  is  between  Creator  and  creature.  In 
both  cases  the  latter  is  the  effect  of  the  former  ;  but  the  thing  produced 
has  an  existence  as  distinct  from  that  of  its  cause,  as  if  it  were  wholly 
independent  of  it. 

But  it  will  be  said ;  since  the  cause  is  antecedent  to  the  effect,  and 
necessary  to  its  existence,  why  should  the  sinner  be  required  to  put 
forth  holy  affections,  and  be  held  responsible  for  them,  so  long  as  God 
withholds  that  influence  which  is  requisite  to  their  production  ?  To  this 
I  would  reply.  The  sinner,  though  he  is  spiritually  denominated  "  no- 
thing," has  a  real  existence  as  much  as  the  saint,  and  is  as  free  an 
agent  as  any  other  creature  :  he  needs  no  additional  strength  of  any 
kind  to  render  him  capable  of  moral  action.  He  is  under  present  obli- 
gation  to  act  right.  His  need  of  renewing  grace  to  prepare  him  to  do 
so,  arises  wholly  from  his  unreasonable  propensity  to  evil.      Holy  af- 


144  KEGENERATIOJf. 

fections  are  therefore  required  of  him,  whether  regenerating  grace  be 
given  or  withheld.  When  given,  it  is  not  for  the  purpose  of  creating 
an  obligation  to  exercise  such  affections  :  but  rather  to  cause  him  to 
act  in  conformity  to  the  obligation  which  already  rests  upon  him. 

Ought  a  sinner  (it  will  be  asked)  to  think  he  can  make  himself  a 
new  heart,  when  the  fact  is,  that  if  God  does  not  help  him  do  it,  the 
thing  will  never  be  done  ?  I  reply,  His  thoughts  on  this,  as  well  as  on 
every  other  subject,  should  accord  with  the  truth.  He  ought  to  know 
that  it  is  not  weakness,  but  wickedness,  which  hinders  him  from  making 
a  new  heart,  in  conformity  to  the  divine  requirement.  He  ought  also 
to  know,  that  it  is  the  gracious  influence  of  the  Spirit,  which  furnishes 
the  least  hope,  that  this  guilty  impediment  to  his  salvation  will  ever  be 
removed.  That  it  is  proper  he  should  receive  instruction  on  this  point, 
may  be  learned  from  the  example  of  a  teacher,  whose  wisdom  in  win- 
ning souls  can  not  be  questioned.  When  the  Savior  preached  the 
doctrine  of  regeneration  to  Nicodemus,  who  was  then  an  unregenerate 
man,  he  taught  him  very  distinctly  such  things  as  these  :  1st.  Its  ab- 
solute and  universal  necessity.  2d.  The  agency  of  the  Spirit  in  its 
production.  3d.  The  ground  of  its  necessity,  viz.  man's  native  and 
entire  depravity.  4th.  The  spirituality,  or  holy  nature  of  the  change. 
5th.  The  imperceptibleness  (except  in  its  effects)  of  that  agency  by 
which  it  is  produced.  In  using  means  to  effect  the  conversion  of  this 
self-righteous  pharisee,  he  veiy  explicitly  taught  him  his  dependence 
on  God  for  the  change.     John  iii.  1 — 8. 

Among  those  who  acknowledge  that  depraved  men  need  some  agency 
beside  their  own  to  effect  their  conversion,  there  may  be  some  who  will 
think  it  strange  tJiat  the  writer  has  dwelt  so  long  on  the  agency  of  the 
Spirit,  when  the  scriptures  speak  of  other  agencies  which  are  employed 
in  effecting  the  same  desirable  change.  I  know  that  it  is  sometimes 
attributed  to  the  inspired  word,  and  sometimes  to  the  gospel  ministry, 
and  to  other  dependent  causes.  David  says,  "  The  law  of  the  Lord  is 
perfect,  converting  the  soul ;"  and  Peter  describes  converts  as  being 
bom  of  incorruptible  seed,  even  the  word  of  God,  that  liveth  and  abideth 
forever.  James  speaks  of  it  as  a  practicable  thing,  that  one  man  should 
convert  another  from  the  error  of  his  ways ;  and  Paul  tells  the  Corin- 
thian Christians  he  had  begotten  them  through  the  gospel.  Thus  it 
appears,  that  the  conversion  of  sinners  is  attributed  sometimes  to  the 
loord,  sometimes  to  men,  and  at  otlier  times  to  tlie  Spirit  of  God.  But 
can  it  be  inferred  from  this,  that  there  is  such  an  equality  between 
these  different  agencies,  as  to  make  it  proper  to  consider  each  one  as 
covering  the  whole  ground  ?  To  make  myself  understood,  I  will  state : 
The  scriptures  speak  at  one  time  of  the  Father,  then  of  the  Son,  and 
again  of  the  Spirit,  as  exerting  an  influence  to  draw,  teach,  andjenew 
the  hearts  of  depraved  men.  Now  we  shall  all  agree  in  the  belief, 
that  the  whole  of  that  work  which  one  of  these  Divine  Persons  can  do, 
the  others  can  do  hkewise  ;  since  they  arc  all  equal  in  power.  But 
when  Paul  says  to  the  Corinthians,  "  I  have  begotten  you  through  the 
gospel,"  are  we  to  understand  him  to  assert,  that  he  did  it  in  as  full  a 
sense,  as  God  did  the  same  work,  when  it  is  said,  "Of  his  own  will 
begat  he  us  with  the  word  of  truth  ?"  God  had  power  to  do  his  work 
without  Paul ;    but  Paul  had  no  power  to  do  his  without  God.      Nor 


KEGENEKATION.  145 

should  I  dare  to  pronounce  it  an  impossibility  for  God  to  do  this  work, 
if  he  saw  fit,  without  making  use  of  the  word  ;  but  it  is  not  possible 
for  the  word  to  do  it  without  the  accompanying  agency  of  God.  This 
matter  may  be  illustrated  by  recurring  once  more  to  the  resurrection  of 
Lazarus.  There  were  different  agents  made  use  of  in  bringing  about 
this  event.  His  sisters  before  his  death  had  sent  a  request  to  Jesus  for 
a  visit.  When  they  heard  he  was  coming,  they  went  to  meet  him. 
Their  faith,  imperfect  as  it  was,  had  some  influence  in  procuring  the  re- 
surrection of  their  brother.  They  took  away  the  stone  from  the  grave's 
mouth.  Thus  far  their  agency  extended.  But  in  his  translation  from 
death  unto  life,  they  stood  still  and  saw  the  salvation  of  God.  Their 
Master  wrought  alone,  without  any  agency  of  theirs.  His  agency  co- 
vered all  the  ground  ;  since  it  was  he  who  raised  their  faith,  and  gave 
them  strength  to  take  away  the  obstructing  stone  ;  but  theirs  did  not 
extend  to  the  act  of  bursting  the  bands  of  death.  Nor  was  this  done 
by  some  occult  power  in  those  words  which  were  addressed  to  the 
dead.  There  was  an  energy  accompanying  the  Avords,  entirely  dis- 
tinct from  any  that  the  words  themselves  possessed ;  and  this  was  the 
thing  which  did  the  execution. 

Far  be  it  from  me  to  undervalue  the  inspired  word,  or  the  ministry 
of  reconciliation.  Where  these  means  are  wanting,  sinners  usually 
remain  in  an  unconverted  state.  "  Where  no  vision  is,  the  people 
perish."  On  that  wonderful  day,  when  three  thousand  persons  were 
converted  in  the  city  of  Jerusalem,  the  effect  was  produced  by  the 
preached  word,  particularly  from  the  mouth  of  Peter.  It  was  the  word 
preached  by  him,  which  convinced  them  of  sin,  and  brought  them  to 
repentance.  Nor  is  there  I'eason  to  believe  that  those  sinners,  who  did 
not  come  under  the  sound  of  the  word,  were  thus  wrought  upon  by 
the  Spirit  of  God.  The  word  of  God  is  quick  and  powerful ;  it  dis- 
cerns the  thoughts  and  intents  of  the  heart.  And  when  placed  in  the 
hands  of  the  living  teacher,  its  power  is  increased.  The  word  of  truth 
in  the  hand  of  an  accredited  ambassador,  whose  understanding  is  illu- 
minated, and  whose  heart  is  sanctified  by  its  holy  doctrines,  constitutes 
the  most  important  instrumentality  in  accomplishing  that  glorious  ob- 
ject, the  conversion  of  apostate  men.  But  since  both  the  word  and  its 
ministry  are  dependent  agencies,  there  is  an  infinite  disparity  between 
them  and  the  agency  of  God  himself.  He  is  honored  in  their  legiti- 
mate use  ;  but  when  their  influence  is  placed  on  a  level  with  that  of 
his  own  almighty  Spirit,  he  is  dishonored.  Now  he  finds  it  necessary  to 
withdraw  his  own  agency,  that  he  may  give  demonstrative  proof  of  the 
powerlessness  of  ail  agencies  except  his  own.  He  suffers  his  ministers, 
whom  he  has  made  fishers  of  men,  to  toil  all  night  (not  play,  but  toil,) 
and  yet  take  nothing,  for  the  sake  of  preparing  them  to  see  and  ac- 
knowledge their  dependence  on  Him  to  fill  their  net.  Luke  v.  5.  John 
xxi.  3.  They  decrease,  that  He  may  increase.  They  can  baptize 
with  water,  but  He  with  the  Holy  Ghost.  After  they  have  preached 
the  gospel  without  effect,  the  Holy  Ghost  is  sent  down  from  heaven, 
and  now  it  becomes  the  power  of  God  to  salvation. 

It  is  a  common  remark,  that  we  are  always  upon  extremes.  It  seems 
hard  for  us  to  keep  on  the  middle  ground,  between  undervaluing  and 
overrating  those  means  which  God  makes  use  of  to  promote  the  salva-. 


146  REyKXEHAWOX. 

tion  of  men.  There  are  some  who  hold  them  all  in  contempt,  and 
therefore  neglect  their  use ;  while  others  make  such  dependence  on 
them,  especially  on  means  of  a  certain  description,  that  the  necessity 
of  a  divine  efficiency  is  forgotten.  This  often  renders  it  necessary  for 
God  to  withhold  success  from  such  idoUzed  means.  In  the  whole 
of  our  salvation,  God  designs  that  His  hand  shall  conspicuously  appear, 
and  be  acltnowledged  ;  not  only  in  furnishing  proper  means  and  instru- 
ments,  but  more  especially  in  rendering  them  successful.  Therefore 
it  is,  that  we  are  made  weak,  preparatory  to  our  being  made  strong. 
When  they  were  without  strength,  was  the  due  time  for  Christ  to  die 
for  an  ungodly  world.  The  diminishing  of  Gideon's  army  was  neces- 
sary  to  his  victory  over  the  enemy.  The  Lord  repents  himself  for  his 
servants,  when  he  seeth  their  power  is  gone.  He  restores  sight  to  the 
Wind,  when  they  have  become  convinced  they  can  not  see.  He  heals, 
when  the  patient  is  sensible  he  is  sick  and  needs  healing.  If  a  sinner 
thinks  himself  to  be  alive,  the  commandment  must  first  come,  sin  re- 
vive, and  he  see  himself  morally,  and,  in  the  eye  of  the  law,  to  be  no- 
thing better  than  a  dead  man,  before  the  way  is  prepared  for  him  to  be 
raised  to  spiritual  life.  2  Cor.  xii.  10.  Rom.  v.  6.  Deut.  xxxii.  36. 
John  ix.  41.  Matt.  ix.  12.  Rom.  vii.  9.  Though  revealed  truth  is 
made  use  of  to  excite  an  awakened  attention,  give  instruction,  and 
produce  conviction,  while  the  mind  is  in  its  unrenewed  state  ;  and  also 
to  draw  forth  its  first  renovated  affections,  still,  as  I  am  inclined  to  be- 
lieve,  God  is  wont  to  give  the  sinner  an  experimental  knowledge  of 
this  fact ;  That  all  the  light  contained  in  his  word,  if  it  could  be  concen. 
trated  in  one  focal  point,  has  not  power  enough  to  draw  his  heart  into  a 
compliance  with  the  terms  of  salvation,  unless  accompanied  by  the  special 
and  transforming  agency  of  the  Holy  Ghost.  Yet  when  he  yields 
the  compliance  which  was  required,  he  wonders  why  he  did  not  do 
it  sooner.  In  view  of  the  reasonableness  of  the  terms,  he  now  won- 
ders he  withheld  his  compliance  a  moment ;  while  in  view  of  the  ob- 
stinacy  of  his  will,  he  admires  the  energy  of  that  grace  which  has  pre- 
vented him  from  holding  on  in  his  rebellion  to  the  end  of  his  probation. 

Although  this  Article  has  already  been  protracted  to  an  unusual 
length,  still  I  wish,  before  I  proceed  to  the  harmonizing  part,  to  detain 
the  reader  a  moment  longer,  by  presenting  some  remarks  on  a  new  the- 
ory, relating  to  the  efficacy  of  the  inspired  toord,  or  its  complete  suffi- 
ciency to  effect  the  sinner's  conversion.  There  is  a  sentiment,  that  is 
said  to  be  gaining  some  belief  at  the  present  day,  the  purport  of  which 
is  to  make  us  believe,  that  we  stand  in  need  of  no  influence  of  the  Holy 
Spirit,  except  that  which  is  located  or  embodied  in  the  scriptures.  The 
argument  to  support  the  sentiment  is,  for  substance,  this :  The  scrip- 
tures contain  a  complete  exhibition  of  the  mind  of  the  Spirit;  and  we 
are  perfectly  free  agents,  to  choose  and  act  for  ourselves.  The  Spirit, 
it  is  said,  has  inspired  these  holy  writings,  and  given  us  full  attestation 
of  their  truth ;  and,  having  done  all  that  was  necessary  for  him  to  do, 
to  effect  our  salvation,  has  now  left  it  for  us  to  employ  our  reason  to 
understand,  and  our  voluntary  agency  to  accede  to  the  terms  on  which 
salvation  is  offered  us. 

I  am  ready  to  acknowledge,  that  our  not  understanding  and  acceding 
to  these  terms  is  inexcusable,  even  in  case  the  Spirit  should  do  no  more 


KEGENEKATION.  147 

to  prepare  the  way  for  it,  than  what  he  has  already  done.  But  I  am 
far  from  believing  that  he  had  accompUshed  all  he  had  to  do  on  the 
earth,  when,  having  furnished  the  church  with  a' complete  rule  of  faith 
and  practice,  he  withheld  his  miraculous  gifts.  As  to  any  new  reve- 
lations of  the  divine  wdil,  his  inflfuences  are  no  more  required.  To 
expect  other  similar  communications  to  those  of  the  Bible,  exposes  us 
to  the  curse  which  we  find  recorded  at  the  close  of  the  New  Testa- 
ment :  "  If  any  man  shall  add  unto  these  things,  God  shall  add  unto 
him  the  plagues  that  are  written  in  this  book."  Rev.  xxii.  18.  This 
work  of  the  Spirit  was  brought  to  a  close  before  the  end  of  the  first 
century.  But  is  there  no  sense  in  which  we  may  yet  look  for  com. 
munications  from  this  Divine  Agent  ?  That  there  is  an  influence  per- 
fectly distinct  from  that  which  is  inherently  lodged  in  the  inspired 
volume,  (though  by  no  means  in  contrariety  to  it,)  is  made  evident  by 
such  considerations  as  these  : 

First.  If  it  were  not  so,  there  would  be  a  manifest  impropriety  in 
praying  for  the  descent  of  the  Holy  Ghost,  just  as  there  would  be  in 
petitioning  that  Christ  might  yet  be  sent  to  make  an  atonement  for  our 
sins.  As  the  atonement  is  already  made,  so  the  sacred  volume  is  al- 
ready filled  out.  No  believer  in  the  Bible  makes  this  one  of  his  peti- 
tions, that  God  would  now  make  a  revelation  of  his  will,  nor  that  he 
would  give  us  a  Savior ;  but  every  Christian  prays  that  God  would 
send  down  his  Holy  Spirit.  And  Christ  has  taught  him  so  to  pray. 
See  Luke  xi.  13.  Were  the  sentiment,  however,  to  become  universal, 
that  no  influence  is  to  be  expected,  except  what  was  embodied  and 
located  in  the  Bible  ;  is  there  not  reason  to  believe  that  it  would  effect 
such  a  change  in  our  prayers,  that  petitions  for  the  descent  of  the  Spirit 
would  cease  ?  For  why  should  -we,  wish  the  Third  Person  in  the  God- 
head  to  descend,  and  do  over  again  the  work  which  he  has  already 
completed,  any  more  than  to  wish  the  Second  Person  to  come  and  die 
again  for  our  sins  ?  If  we  believe  that  the  Spirit  of  God  has  already 
done  all  which  he  can  consistently  do,  to  effect  the  conversion  of  sin- 
ners, why  do  we  ask  that  he  might  do  anything  more  ?  Such  prayer, 
I  think,  must  be  made  merely  for  the  sake  of  producing  an  effect  on 
sinners  themselves.  Why,  then,  is  it  not  termed  preaching,  rather 
than  prayer  1  If  we  have  already  received  all  that  help  from  the  Spirit 
of  God  which  we  deem  necessary  to  our  salvation,  why  do  we  ask  for 
additional  help  ?     Remember,  "God  is  not  mocked." 

Secondly.  Passages  are  to  be  found,  where  there  is  a  marked  differ, 
ence  between  the  word  and  the  Spirit.  Peter  speaks  of  the  ministers 
of  the  word  as  preaching  the  gospel  with  the  Holy  Ghost  sent  down 
from  heaven.  1  Pet.  i.  12.  Here  we  notice,  the  gospel  was  one  thing, 
and  the  influence  of  the  Holy  Ghost  which  accompanied  it,  was  another. 
Of  the  first  sermon  preached  to  a  gentile  audience,  we  have  this  record 
in  the  tenth  chapter  of  Acts  :  "  While  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them  that  heard  the  word."  The  next  chapter 
gives  an  account  of  a  great  moral  revolution  at  Antioch ;  and  it  is  at- 
tributed to  these  two  causes  ;  1st.  The  preaching  of  the  Lord  Jesus  by 
the  ministers  of  his  word.  2dly.  The  hand  of  the  Lord  that  was  with 
them.  Who  can  read  the  history  of  the  day  of  Pentecost,  given  in  the 
second  chapter  of  this  book,  and  not  distinguish  between  the  tcord  and 


148  REGENERATION. 

the  Spirit  ?  Then  was  strikingly  verified  that  declaration  of  Wisdom, 
"  Behold  I  will  pour  out  my  Spirit  unto  you,  I  will  make  known  my 
words  unto  you."  Prov.  i.  23.  Christ,  the  personq.1  Wisdom  of  God, 
by  pouring  out  his  Spirit  makes  known  his  words  unto  us. 

Thirdly.  The  distinction  which  I  am  contending  for,  and  which  I 
deem  to  be  of  vital  importance  to  the  religion  of  the  gospel,  is  support- 
ed  by  the  representations  the  scriptures  make  of  the  diferent  ways  by 
which  the  word  and  the  Spirit  are  sent  to  us.  The  word  is  represent- 
ed as  sent  by  human  instrumentality,  but  the  Spirit  as  coming  immedi- 
ately from  God  ;  the  word  goes  out  of  Zion,  but  the  Spirit  comes  from 
heaven  :  "  The  Lord  shall  send  the  rod  of  thy  strength  out  of  Zion." 
"  For  out  of  Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem."  Ps.  ex.  2.  Isa.  ii.  3.  But  the  Spirit  is  not  represented 
to  be  sent  from  Jerusalem  ;  but  to  be  sent  down  from  heaven.  It  is 
spoken  of  as  "  poured  upon  us  from  on  high."  1  Pet.  i.  12.  Isa.  xxxii. 
15.    Joel  ii.  28. 

Fourthly.  The  word  of  God,  though  it  is  called  "  the  rod  of  his 
strength,"  is  represented  as  being  sometimes  powerless,  and  as  always 
needing  the  Spirit's  influence  to  give  it  effect  on  the  heart,  either  of 
sinner  or  saint.  The  apostle,  with  adoring  gratitude  to  God,  reminds 
the  church  at  Thessalonica,  that  the  gospel  which  had  been  preached 
in  their  city,  did  not  come  to  them  in  word  only,  but  also  in  power, 
and  in  the  Holy  Ghost.  I  Thess.  i.  2 — 5.  Did  he  not  hereby  establish 
a  manifest  distinction  between  the  word  and  the  Holy  Ghost  ?  This 
clearly  implied,  that  the  word  might  have  come  to  them  without  the 
Holy  Ghost ;  and  that  in  such  case  it  would  also  have  been  without 
power. 

THE     ARTICLE     HARMONIZED, 

This  Article  harmonizes  with  the  two  which  immediately  precede 
it.  Drop  this  from  our  series,  and  the  gospel  scheme  would  be  utterly 
deficient.  In  the  first  of  these  two  Articles  we  see  salvation  freely 
offered  to  all ;  and  in  the  other  we  are  taught,  tliat  it  is  the  fixed  char- 
acter of  every  sinner  in  the  world  to  reject  that  offer.  Yet  we  learn 
from  the  Bible  and  from  what  has  transpired,  that  this  offer  has  been 
accepted  by  many  of  our  fallen  race.  The  light  which  the  present 
Article  sheds  on  our  system,  reveals  the  cause  of  this  fact.  Here  we 
learn  how  it  came  to  pass  that  the  son,  who  at  first  refused  to  go  and 
work  in  his  father's  vineyard,  afterwards  repented  and  went.  The  new 
creation  of  the  mind,  enables  us  to  account  for  wonderful  phenomena. 
in  the  moral  world.  It  enables  us  to  see  why  Saul,  the  persecutor,, 
should  preach  the  faith  he  once  destroyed  ;  why  three  thousand  on  the 
day  of  Pentecost  believed  in  that  Savior,  whom  but  a  few  da3"s  before 
they  had  put  to  death ;  and  why  all  the  saved  should  embrace  those 
kind  offers,  which  they  once  obstinately  refused.  When  God  takes 
away  their  heart  of  stone,  and  gives  them  a  heart  of  flesh,  neither  the 
holiness  of  the  salvation,  nor  the  humiliating  terms  on  which  it  is  of- 
fered, form  any  objection  to  their  cordial  acceptance  of  it.  The  gospel 
needs  to  undergo  no  change,  in  order  to  please  that  heart  which  is  itself 
changed  into  the  image  of  God. 


REGENERATION.  149 

This  Article  has  an  evident  agreement  with  the  ffth ;  for  regenera- 
tion is  one  of  the  fruits  of  Christ's  death.  He  died  to  save  his  people 
from  their  sins  ;  and  this  is  the  beginning  of  salvation  from  sin.  As 
the  atonement  procures  the  blessing  of  regeneration,  so  this  prepares  us 
to  receive  the  atonement. 

There  is  a  manifest  agreement  between  this  Article  and  the  fourth. 
That  relates  to  man's  apostacy  and  the  total  alienation  of  his  heart  from 
God ;  and  had  this  never  taken  place,  the  renovation  of  our  nature  had 
been  needless.  But  because  Adam  fell,  and  begat  his  sons  in  his  own 
moral  likeness  ;  because  we  are  all  shapen  in  iniquity  and  conceived 
in  sin,  it  has  become  indispensably  necessary  that  we  should  be  trans- 
formed by  the  renewing  of  our  mind.  If  the  degree  of  our  depravity 
were  anything  less  than  total,  according  to  the  tenor  of  that  Article, 
there  would  be  no  place  for  the  doctrine  of  this.  It  is  because  that 
which  is  born  of  the  flesh  is  nothing  but  flesh,  that  no  man  can  enter 
the  kingdom  of  God,  unless  he  is  born  from  above. 

Some  may  think,  that  to  make  this  Article  harmonize  with  the  fourth, 
it  must  represent  it  to  be  as  easy  for  man  to  regain  a  holy  character  as 
it  was  to  lose  it.  In  neither  of  these  Articles  has  man  been  represent- 
ed as  at  all  independent  of  his  Maker.  Yet,  while  the  scriptures  say 
but  little  concerning  the  influential  cause  of  his  fall,  they  say  very  much 
about  the  influence  by  which  he  is  recovered.  Where  the  scriptures 
have  said  but  little,  it  admonishes  us  to  say  but  little  :  and  where  they 
have  said  much,  it  seems  proper  that  we  should  do  the  same.  While 
the  inspired  writings  represent  the  intelligent  creation  as  at  all  times 
dependent  on  God,  they  speak  of  a  kind  of  peculiar  dependence  for 
holiness  of  character.  They  reveal  to  us  the  doctine  of  a  special  divine 
influence,  which  produces  and  preserves,  or  restores  and  sustains  all 
the  holiness  there  is  in  the  moral  system.  Hence  it  is,  that  one  way 
in  which  they  account  for  the  entrance,  continuance  and  prevalence  of 
sin,  is  by  the  icithdrawment  of  this  special  influence.  Of  Hezekiah  it 
is  said,  "  God  left  him  to  ivy  him ;  that  he  might  know  all  that  was  in 
his  heart."  This  seems  to  refer  to  the  withdrawment  of  that  special 
influence  of  which  we  speak.  Concerning  Israel,  at  a  particular  time, 
we  hear  the  Most  High  saying,  "  But  my  people  would  not  hearken  to 
my  voice,  and  Israel  would  none  of  me  :  so  /  gave  them  up  unto  their 
own  heart's  lust,  and  they  walked  in  their  own  counsels."  Concerning 
the  heathen  it  is  said,  God  gave  them  up  unto  vile  affections :  and  that 
he  suffered  all  nations  to  walk  in  their  own  ways.  2  Chron.  xxxii.  31. 
Ps.  Ixxxi.  11,  12.    Rom.  i.  26.    Acts  xiv.  16. 

This  operation  of  the  Divine  Being  on  created  minds,  which  is  oft;en 
.distinguished  from  his  other  operations  by  being  called  the  influence  of 
the  Holy  Spirit,  he  does  not  feel  himself  under  obligation,  except  by 
some  covenanted  engagement,  to  affbrd  ;  since  it  is  not  essential  to  the 
preservation  of  those  powers  which  constitute  us  free  and  accountable 
agents.  In  our  depraved  state,  we  are  described  as  "  sensual,  having 
not  the  Spirit."  Jude,  ver.  19.  And  if  we  are  left  to  ourselves,  with- 
out the  Spirit,  we  shall  continue  to  be  sensual,  that  is,  nothing  but  na- 
tural men.  As  one  proper  way  of  accounting  for  man's  apostacy  is  by 
saying,  God  left  him — he  withheld  from  him  that  special  influence,  by 
which  angels  were  preserved  from  falling  ;  so,  as  a  counterpart  to  this, 

19 


150  REGENERATION. 

it  is  proper  to  account  for  man's  regaining  the  lost  image,  by  saying, 
God  returns  to  him  and  restores  that  special  influence.  As  soon  as  he 
restores  that  influence,  he  renews  that  lost  image,  and  man  becomes 
again  the  friend  of  God. 

Between  this  and  the  third  Article  the  harmony  is  easily  seen.  When 
God  first  created  man,  he  set  the  law  before  his  face,  and  also  put  it  in 
his  heart.  The  apostacy,  while  it  did  not  release  him  from  obligation 
to  obey,  took  from  his  heart  the  spirit  of  obedience.  This  it  is  the 
province  of  regeneration  to  restore  ;  for  in  this  gracious  work  God 
writes  his  law  in  our  hearts.  If  his  redeemed  people  did  not  become 
heartily  subject  to  the  law,  there  would  be  an  entire  discord  between 
the  law  and  the  gospel.  But  no  such  discord  appejfrs ;  for  though 
they  are  not  saved  by  the  strength  of  the  law,  they  yield  an  unfeigned 
subjection  to  all  its  holy  requirements. 

Between  this  and  the  first  two  Articles  the  harmony  is  very  manifest. 
H\iG  first  of  the  two  exhibits  an  Agent,  great  and  good  enough  to  trans- 
form a  wretched  sinner  into  a  happy  saint ;  and  the  second  shows  us 
that  he  has  entered  on  such  a  system  of  operations,  as  would  insure  the 
most  perfect  and  durable  display  of  his  infinitely  great  and  holy  attri- 
butes. And  what  can  be  calculated  to  make  a  display  more  attractive 
and  glorious  than  the  gracious  M^ork  contemplated  by^this  Article.  In 
regeneration  God  operates  upon  a  moi'al  chaos  ;  and  of  materials,  which 
the  fall  had  ruined,  brings  forth  a  new  and  beautiful  creation,  which 
will  be  forever  to  the  praise  of  the  glory  of  his  grace. 


R  E  M  A  R  IC  S  . 

1.  The  doctrine  exhibited  in  this  Article  furnishes  one  reason  for 
believing,  that  the  book  which  reveals  it  is,  in  distinction  from  all  oth- 
ers which  make  this  claim,  the  inspired  word  of  God.  Without  this 
doctrine  there  can  be  no  religious  system  adapted  to  the  exigencies  of 
an  apostate  world.  All  those  systems  of  ethics  and  religious  observ- 
ances, which  leave  the  heart  unchanged,  are  nothing  better  than  the 
cleansing  of  the  outside  of  the  filthy  cup  and  platter,  and  the  white- 
washing of  sepulchres,  which  are  inwardly  full  of  dead  men's  bones 
and  of  all  uncleanness.  A  renovation  of  heart  is,  I  believe,  a  doctrine 
peculiar  to  the  religion  of  the  Bible.  Here  it  is  taught,  made  plain, 
and  much  insisted  on  :  and  is  not  this  circumstance  enough  to  convince 
us,  that  the  Bible  emanated  from  Him  who  was  acquainted  with  man's 
depraved  state,  and  knew  what  he  needed  to  prepare  him  for  an  eternal 
communion  with  himself? 

2.  Those  of  the  children  of  Adam  who  have  been  recovered  from 
the  ruins  of  the  fall  by  regenerating  grace,  are  highly  favored  ones. 
The  change  which  they  have  experienced,  is  of  all  others  the  most 
desirable  and  merciful.  Before  it  was  experienced,  they  had  the  image 
of  the  worst  being  in  the  universe  ;  but  now,  of  the  best.  An  elevation 
from  a  dunghill  to  a  throne,  is  not  to  be  compared  with  a  translation 
from  nature  to  grace.     Well  may  it  be  said, 

"  His  noblest  wonders  here  we  view, 
In  souls  renewed  and  sins  forgiven." 


REGENERATION.  151 

3.  If  regeneration  is  a  change  of  such  importance,  they  who  have 
felt  its  purifying  influence,  will  desire  the  same  may  be  experienced 
by  their  fellow  sinners.  Unless  they  shall  be  born  into  the  kingdom  of 
Christ,  it  had  been  good  for  them  if  they  had  not  been  born  into  the 
world.  If  there  is  anything  we  can  do,  the  tendency  of  which  will  be 
to  promote  the  conversion  of  men  from  sin  to  holiness,  certainly  we 
ought  to  do  it ;  for  there  is  no  other  way  in  which  we  can  do  them  so 
much  good.  "  He  that  converteth  a  sinner  from  the  error  of  his  way, 
shall  save  a  soul  from  death,  and  shall  hide  a  multitude  of  sins."  In 
view  of  the  great  desirableness  of  the  conversion  of  a  sinner,  and  of 
being  instrumental  in  its  accomplishment,  it  may  be  well  said,  "  If  a 
man  desire  the  office  of  a  bishop,  he  desireth  a  good  work."  It  is  now 
brought  to  my  recollection,  that  while  I  was  anticipating  an  entrance  on 
this  good  work,  no  one  circumstance  made  it  appear  more  desirable  to 
me  than  this ;  that  it  would  furnish  a  favorable  opportunity  of  telling 
my  fellow  sinners,  they  must  be  born  again.  So  important  and  indis- 
pensably  requisite  did  this  change  then  appear,  I  thought  if  I  could  so 
speak  as  to  make  a  world  of  sinful  men  hear  me,  I  would,  in  conformity 
to  the  teaching  of  my  Savior,  tell  them  all,  that  without  an  experimen- 
tal  acquaintance  with  the  new  birth,  they  could  not,  they  must  not  think 
of  seeing  the  kingdom  of  God.  At  that  time,  the  thought  had  not  en- 
tered my  mind,  that  I  might  be  permitted  one  day  to  make  this  com- 
munication  to  them,  not  from  the  pulpit  only,  but  also  from  the  press. 
But  since  my  Master  has  favored  me  with  such  a  way  of  getting  access 
to^  some  (I  know  not  how  many)  of  my  lost  brethren,  I  gladly  improve 
it  to  say  to  them.  Turn  your  attention  to  this  deeply  interesting  subject. 
The  second  birth,  effected  by  the  power  of  the  Holy  Ghost,  is  no  chi- 
mera. That  you  may  be  washed  in  the  laver  of  regeneration  is  your 
greatest  privilege.  Without  it,  you  must  be  unlovely  and  unhappy 
during  all  your  immortal  existence.  To  expect  an  admission  into  a 
heaven  of  holiness,  without  a  radical  change,  is  the  vainest  thing  ima- 
ginable.     And  now,  if  ever,  it  must  be  experienced. 

4.  From  the  attention  we  have  paid  to  this  doctrine  we  perceive, 
that  in  seeking  the  recovery  of  our  fellow  men  from  sin  to  holiness,  we 
have  two  classes  of  duties  to  perform.  In  the  one  we  labor  with  them, 
and  in  the  other  with  God,  in  their  behalf.  There  are  means  to  be  used 
to  bring  men  to  repentance ;  but  without  divine  efficiency  they  will 
prove  ineffectual.  The  sword  of  the  Spirit  will  do  execution  in  no 
other  hand  but  his  own.  With  the  means  of  grace  we  go  to  the  unre- 
generate  themselves  :  but  to  obtain  that  efficacy  which  is  necessary  to 
render  these  means  successful,  we  must  go  to  Him  who  has  the  residue 
of  the  Spirit.  Let  the  light  of  our  example,  and  the  light  of  instruction, 
shine  with  clearness  upon  those  who  still  remain  in  the  darkness  of  un- 
regeneracy ;  and  let  the  throne  of  grace  be  addressed  in  their  behalf  day 
and  night,  and  then  shall  we  be  in  the  use  of  the  most  scriptural  meas- 
ures,  to  effect  their  translation  from  the  power  of  darkness  into  the  king- 
dom of  God's  dear  Son. 

5.  In  closing  these  remarks,  I  feeel  constrained  to  notice  two  dif- 
ferent  and  apparently  opposite  conceptions  that  natural  men  form  of 
their  unregenerate  state,  which  to  me  seem  equally  to  hinder  their  con- 
version.     The  one  is,  that  their  native  depravity  is  like  some  bodily 


152  REGENERATION. 

weakness  or  natural  defect,  which  furnishes  them  with  an  excuse,  and 
releases  them  from  obligation  to  attempt  obedience  to  such  commands 
as  require  them  to  make  a  new  heart  and  a  new  spirit,  repenting  of 
sin  and  believing  in  Christ.  This  misconception  of  the  nature  of  their 
depravity,  tends  to  prevent  that  conviction  of  guilt  and  those  personal 
efforts,  which,  in  the  economy  of  grace,  are  made  necessary  either  to 
precede  or  accompany  the  renewing  of  the  mind. 

The  other  conception  to  which  I  referred,  as  a  contrast  to  this,  is  a 
false  conceit  of  self-sufficiency,  or  a  reliance  on  innate  strength,  inde- 
pendent of  the  Spirit's  assistance.  Because  they  are  voluntary  agents, 
they  conclude  they  need  no  foreign  aid  to  enable  them  to  comply  with 
the  injunctions,  requiring  them  to  make  a  new  heart,  to  repent  and 
believe.  Now  he  that,  for  the  performance  of  these  or  any  other  duties, 
trusteth  to  his  own  heart,  is  a  fool.  Our  obligation  to  act,  and  our  obli- 
gation to  depend  on  God,  co-exist.  When  Peter  said  to  the  lame  man 
who  sat  at  the  Beautiful  gate  of  the  temple,  <'  Rise  up  and  walk,"  it 
behooved  him  immediately  to  make  the  attempt  to  do  what  he  had  nev- 
er  yet  done :  but  it  also  behooved  him  to  make  this  attempt  as  a  crea- 
tui'e,  absolutely  dependent  on  God ;  and  in  the  present  case  dependent 
for  supernatural  strength.  T  know  that  the  inability  of  the  impotent 
man  consisted  in  a  want  of  physical  strength,  and  was  therefore  en- 
tirely innocent*  In  this  respect  the  sinner's  case  is  altogether  different ; 
since  his  need  of  a  special  divine  interposition  arises  from  a  guilty 
cause.  But  though  the  cause  of  the  necessity  in  this  case  is  quite  dif- 
ferent, the  necessity  is  no  less  real ;  and  it  is  proper  it  should  be  known 
in  the  one  case  as  much  as  in  the  other.  I  do  not  see  why  it  has  a 
legitimate  tendency  to  prevent  the  morally,  any  more  than  the  naturally 
impotent,  from  attempting  to  rise  up  and  walk,  to  be  told  that  they  need 
immediate  help  from  God  to  render  their  attempt  successful.  They  who 
have  had  the  longest  experience  in  things  of  this  nature  have  found,  when 
their  sense  of  dependence  on  God  has  been  the  most  clear  and  vivid, 
their  attempts  to  comply  with  his  requirements  have  proved  most  sue- 
cessful ;  and  that  the  greatest  benefit  which  they  have  derived  from 
their  unsuccessful  efforts,  has  been  to  divest  them  of  self-sufficiency, 
and  to  lead  them  to  a  more  entire  dependence  on  God  for  strength,  as 
well  as  righteousness.  Why,  then,  shall  we  not  apprise  the  sinner  of 
this  dependence  at  his  outset  ?  Show  him  his  duty,  and  let  him  know 
it  must  be  complied  with,  or  he  is  lost  forever.  Show  him,  also,  that 
through  a  blamable  cause,  namely,  his  hatred  of  a  holy  God  and  a 
holy  salvation,  he  needs  the  special  agency  of  the  Holy  Spirit,  to  dis- 
pose and  incline  his  heart  to  the  requisite  compliance. 

Suffer  me  to  crowd  home  this  subject  upon  the  mind  of  every  unre- 
newed person  who  shall  read  this  Article.  It  is  clearly  your  duty  to 
cease  to  do  evil,  and  learn  to  do  well — to  make  you  a  new  heart  and  a 
new  spirit — to  begin  forthwith  to  love  that  God,  who  has  always  been 
worthy  of  your  supreme  regard.  Trifle  no  longer,  for  your  case  is  ex- 
tremely critical.  Something  must  be  done,  and  done  soon,  or  your  ruin 
is  inevitable.  Nothing  will  render  you  at  all  acceptable  to  God,  or  meet 
for  hie  kingdom,  short  of  a  renewed  heart.  This  you  must  have,  or 
never  see  light.  And  I  would  add,  you  must  have  the  aid  of  the  Holy 
Spirit,  or  it  is  certain  you  will  never  have  a  rencAved  heart.       Your 


SOVEREIGN    GRACE.  158 

circumstances,  therefore,  seem  to  require,  that  in  our  address  to  you 
we  should  combine  those  two  apparently  opposite  injunctions,  "  Stand 
still  and  see  the  salvation  of  the  Lord  !  " — "  Go  forward  '  " 


ARTICLE     IX. 

The  change  effected  by  regeneration  is  a  display  of  divine 
grace,  which  is  both  special  and  sovereign. 

That  regeneration  is  a  divhte  work,  has  already  been  shown.  God 
is  the  efficient  cause  of  that  change  of  character  which  is  its  result. 
Further  proof  of  this  point,  I  trust,  is  not  necessary.  Under  this  Arti- 
cle, three  things  will  engage  attention.  1.  It  will  will  be  shown,  that 
this  work  is  gracious.  2.  That  the  grace  is  special.  3.  That  it  is 
sovereign. 

1.  Regeneration  is  a  gracious  change.  Every  favor  is  not  prop- 
erly denominated  grace.  It  is  a  favor  to  a  creditor  to  receive  his  debt ; 
but  there  is  no  grace  in  such  a  favor.  Grace  is  a  gift ;  which  suppo- 
ses it  to  be  a  thing  that  could  not  be  justly  claimed.  In  the  most 
appropriate  sense,  grace  is  favor  conferred  on  the  ill-deserving.  Alms 
bestowed  on  the  honest  poor,  may  be  termed  grace  ;  but  favors  confer- 
red on  those  from  whom  we  have  received  unprovoked  injuries,  is  what 
the  word  more  properly  imports.  It  is  in  this  highest  sense,  that  re- 
generation is  called  grace. 

But  is  it  in  reality  any  favor  to  a  sinner  to  be  renewed  in  the  spirit 
of  his  mind  ?  Certainly  it  is,  and  one  of  the  first  magnitude.  The 
change  effected  by  regeneration  may  be  said,  Avithout  hyperbole,  to  be 
infinitely  desirable.  We  have  souls  which  will  not  only  exist  forever, 
but  which  will  be  always  enlarging  in  their  capacity  for  happiness  or 
misery.  The  soul  of  man  will  exist,  and  expand  Avithout  end,  let  its 
character  be  what  it  may.  While  unrecovered  by  regeneration,  the 
soul  is  unholy  and  vile.  So  it  appears  in  the  sight  of  God  and  of  all 
other  good  beings ;  and  even  the  sinner  remaining  impenitent  is  capa- 
ble of  a  humiliating  conviction  of  his  own  vileness.  What  can  be 
more  dreadful  than  for  an  immortal  creature,  possessed  of  ever-growing 
faculties,  to  remain  depraved  to  all  eternity ;  to  be  at  enmity  with  the 
blessed  God  and  all  his  friends ;  to  know  that  he  is  abhorred  by  every 
benevolent  being  in  the  universe ;  and  to  be  conscious  that  he  merits 
all  this  shame  and  contempt ! 

In  this  vile  character  regeneration  effects  a  change — a  change  which, 
both  in  its  nature  and  results,  is  desirable  beyond  all  others.  Nothing 
can  be  more  hateful  than  the  carnal,  or  inore  lovely  than  the  renewed 
mind.  The  one  bears  the  image  of  the  devil,  the  other  the  image  of 
God.  Though  the  renovated  nature  does  not  at  first  possess  a  com- 
plete dominion  in  the  soul,  it  has  the  promise  of  ultimately  reignino- 


154  SOVEREIGX    GHACE. 

without  a  rival.  Regeneration  makes  such  an  essential  alteration  m 
the  sinner's  character,  that  it  unfits  him  for  the  company  of  devils,  and 
prepares  him  for  the  society  of  angels  ;  and  every  soul  that  experiences 
this  change  is  thereby  rescued  from  the  lowest  hell  and  raised  to  the 
highest  heaven.  What  favor  can  a  sinner  receive  from  God  worthy 
to  be  compared  with  this  !  They  who  have  not  been  regenerated,  are 
spoken  of  in  the  scriptures  as  not  having  obtained  mercy,  however  mul- 
tiplied may  have  been  the  favors  bestowed  upon  them.  1  Pet.  ii.  10. 
To  have  a  new  heart  is,  in  the  most  emphatic  sense,  to  obtain  mercy. 
Such  as  have  it  are,  in  the  language  of  Paul,  "  partakers  of  the  benefit.^' 
iTim.  vi.  2. 

The  renewal  of  the  mind  being  the  greatest  possible  good,  and  a  fa- 
vor conferred  on  the  ill-deserving,  it  must  be  grace  in  the  highest  sense 
of  the  word.  Had  we  not  been  ill-deserving,  a  favor  of  this  kind  could 
never  have  been  conferred  on  us.  No  creature  whose  heart  is  not  de- 
praved can  receive  the  mercy  of  regeneration ;  since  the  transform- 
ation of  a  depraved  heart  is  the  very  thing  which  it  means.  The 
favor  of  a  literal  resurrection  can  be  experienced  by  none  but  the  dead ; 
and  of  a  spiritual  resurrection,  by  none  except  such  as  are  dead  in  sins  ; 
and  they  who  are  dead  in  sins  deserve  no  good  at  the  hand  of  their 
Maker.  Well,  then,  might  the  apostle  tell  those  who  had  been  quick- 
ened and  raised  up  from  this  death,  that  it  was  by  grace  they  were 
saved.     Eph.  ii.  5. 

2.  The  grace  displayed  in  regeneration  is  special.  It  is  a  favor 
which  differs  entirely  from  all  other  favors  previously  granted  to  its 
recipients,  and  is  peculiar  to  them  who  are  saved.  Other  men  may 
have  the  word  of  God,  the  offers  of  salvation,  and  the  convincing  influ- 
ences of  the  Spirit ;  but  they  never  receive  the  grace  of  regeneration. 
Whatever  God  does  for  other  men,  this  is  certain,  he  does  not  renew 
their  hearts ;  for  if  he  did  this,  it  could  not  fail  to  place  them  among 
the  regenerated.  Can  anything  be  more  absurd  than  to  assert,  that  it 
is  God  who  renews  the  sinner's  heart ;  and  yet  say,  he  does  nothing 
more  for  the  sinner  who  is  renewed  than  for  those  who  remain  un- 
renewe'd  ?  The  question  which  is  put  by  the  apostle  to  a  Corinthian 
believer,  "  Who  maketh  thee  to  differ  from  another?"  manifestly  im- 
plies,  that  in  every  instance  where  we  enjoy  a  favorable  distinction 
from  others,  we  are  bound  to  give  the  glory  of  it  to  God.  And  can 
we  for  a  moment  indulge  the  thought,  that  God  is  not  to  be  acknowl- 
ed"-ed  as  the  cause  of  this  most  merciful  of  all  distinctions  ?  I  believe 
there  is  no  favor  received  from  the  hand  of  God,  which  the  scriptures 
consider  as  more  special  and  discriminating  than  this. 

If  we  are  desirous  of  knowing  what  God  has  communicated  on  this 
subject,  let  us  prayerfully  consider  these  passages  from  his  holy  word 
which  will  now  be  introduced.  Regeneration  is  represented  as  a  spe- 
cial  favor,  in  Rom.  ix.  16  :  "  So  then  it  is  not  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that  showeth  mercy."  Willing  and 
running  compi-ehend  the  religion  of  the  ?iea.rt  and  of  the  life;  in  both 
of  which  the  convert  is  active.  When,  therefore,  it  is  said,  it  is  not 
of  him,  it  must  mean  (if  it  mean  anything,)  that  God  has  effected  the 
change ;  and  that  the  influence  which  he  has  exerted  in  causing  him 
to  will  and  run,  is  a  peculiar  mercy. 


SOVEREIGN    GRACE.  155 

I  would  next  refer  to  the  second  chapter  of  Paul's  epistle  to  the 
Ephesians.  He  reminds  the  saints  at  Ephesus  that  they  were  once 
dead  in  trespasses  and  sins ;  that  they  walked  according  to  the  course 
of  this  world,  and  were  by  nature  the  children  of  wrath  even  as  others ; 
and  that  for  the  veiy  desirable  change  of  character,  whereby  they  M'ere 
made  to  differ  from  their  fellow  sinners,  they  were  indebted  to  the  grace 
of  God,  which  had  been  displayed  in  quickening  them,  even  when  they 
Avere  dead  in  sins.  Between  natural  and  spiritual  death  there  is  a 
perfect  difference,  as  far  as  criminahty  is  concerned ;  (for  spiritual 
death  is  nothing  better  than  voluntary  rebellion;)  but  what  the  apostle 
here  says  on  the  subject  of  their  resurrection  from  a  death  of  sin  to  a 
life  of  hohness,  is  adapted  to  impress  our  minds  with  this  sentiment ; 
That  if  the  inhabitants  of  Ephesus  had  all  been  literally  dead,  and  those 
to  whom  he  wrote  had  been  the  only  ones  raised  to  life,  the  favor 
would  have  been  no  more  distinguishing  than  in  the  present  case. 

In  the  third  chapter  of  Titus  the  apostle  seeks  to  impress  his  own 
mind,  and  the  minds  of  his  brethren  in  Christ,  with  the  greatness  and 
speciality  of  the  favor  they  had  received,  in  being  made  the  subjects  of 
regeneration :  "  For  we  ourselves  also,"  said  he,  "  were  sometimes 
foolish,  disobedient,  deceived,  serving  divers  lusts  and  pleasures,  living 
in  malice  and  envy,  hateful  aud  hating  one  another.  But  after  that  the 
kindness  and  love  of  God  our  Savior  towards  man  appeared,  not  by 
works  of  righteousness  which  we  have  done,  but  according  to  his 
mercy  he  saved  us,  by  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost,  which  he  shed  on  us  abundantly  through  Jesus  Christ 
our  Savior."  In  this  passage  we  are  taught,  (1.)  That  the  regene- 
rated and  their  fellow  men  are  originally  alike  in  depravity  and  hate- 
fulness.  (2.)  That  the  change  which  the  regenerated  have  experienced 
is  not  to  be  attributed  to  any  good  works  they  did  before  it  was  wrought. 
(3.)  The  change  is  ascribed  to  the  renovating  power  of,  the  Holy 
Ghost ;  and  this  is  said  to  be  the  fruit  of  divine  mercy,  through  Jesus 
Christ. 

That  regenerating  grace  is  special,  seems  to  be  clearly  taught  in  that 
well  known  passage,  John  vi.  44,  "  No  man  can  come  to  me,  except 
the  Father,  which  hath  sent  me,  draw  him  :  and  I  will  raise  him  up  at 
the  last  day."  Here  we  are  taught  two  things,  1st,  That  no  man 
comes  to  the  Son,  except  he  is  drawn  to  him  by  the  Father.  2dly, 
That  no  man  who  is  thus  drawn  by  the  Father  ever  fails  of  coming  to 
the  Son.  Hence  we  conclude,  that  those  who  come  to  the  Son  expe- 
rience  a  special  mercy,  one  that  is  ■peculiar  to  themselves.  I  know  it 
is  said  by  some,  that  all  men  are  drawn  by  the  Father,  though  but  a 
smaller  part  of  them  ever  come  to  the  Son.  To  me  it  appears  entirely 
eleai-,  that  the  passage  now  before  us  teaches  a  different  sentiment. 
Let  the  following  things  be  considered,  and  I  think  the  same  will  be 
clear  to  every  one.  First.  Sinners  lie  under  no  inability  to  come  to 
the  Son,  previous  to  the  drawing  of  the  Father,  except  that  which 
consists  in  rebellion  and  unwillingness  to  submit  to  the  terms  of  a  holy 
salvation.  If  the  drawing  of  the  Father  meant  anything  short  of  an 
influence  to  remove  the  obstinacy  of  the  will,  the  Savior  would  never 
have  said,  "  No  man  can  come  to  me  except  the  Father  draw  him,"  for, 
in  every  other  sense,  except  as  we  are  [treventcd  by  the  obstinacy  of  our 


156  SOVEREIGN    GKACE. 

will,  we  are  able  at  all  times  to  come  to  the  Son.  And  if  the  drawing 
of  the  Father  consists  in  cfTectually  counteracting  the  sinner's  rebellious 
will,  then  it  must  invariably  result  in  his  coming  to  Christ.  Secondly. 
It  is  here  clearly  taught,  that  every  simier  whom  the  Father  draws  to 
the  Son  is  saved.  But  if  he  were  not  so  drawn  by  the  Father  as  act- 
ually, to  come  to  the  Son,  it  would  not  entitle  him  to  the  blessings  of 
salvation.  The  certainty  o^his  salvation,  whom  the  Father  draws,  is 
taught  in  the  concluding  clause  ;  "  and  I  will  raise  him  up  at  the  last 
day."  Whom  did  Christ  declare  he  would  raise  up  at  the  last  day? 
The  answer  is  manifest.  Every  man  whom  the  Father  should  draw  to 
him.  I  do  not  see  what  else  could  be  his  meaning.  The  promise,  "  I 
will  raise  him  up  at  the  last  day,"  was  a  declaration,  in  few  words,  of 
his  purpose  to  save,  even  unto  the  uttermost,  every  sinner  whom  the 
Father  should  draw  to  him ;  since  a  blessed  resurrection  at  the  last 
day,  is  to  the  gospel  salvation  its  finishing  stroke.  See  verses  39,  40, 
and  1  Cor.  xv.  26.  Thirdly.  That  no  sinners  are  drawn  to  the  Son, 
except  those  who  come  to  him  and  partake  of  his  salvation,  is  rendered 
very  evident  by  the  quotation  the  Savior  made  from  the  prophets,  to 
corroborate  what  he  had  said  :  "  It  is  written  in  the  prophets,  And  they 
shall  all  be  taught  of  God.  Every  man,  therefore,  that  hath  heard  and 
learzied  of  the  Father  cometh  unto  me."  To  make  this  quotation  at  all 
pertinent,  it  is  necessaiy  to  understand  the  phrases  "  drawn  of  the  Fa- 
ther," and  "  taught  of  God,"  to  import  the  same  thing.  In  the  quoted 
passage  we  perceive,  that  the  divine  teaching  spoken  of,  is  in  every 
instance  effectual :  Every  man  that  hath  heard  and  learned  of  the  Fa- 
ther, says  Christ,  cometh  unto  me.  This,  in  its  connexion,  is  the 
same  as  to  say.  Every  man  that  is  drawn  of  the  Father,  cometh  unto 
me. 

I  do  not  see  how  this  passage  can  fairly  be  explained,  without  its 
establishing  the  doctrine  of  special  grace.  Does  it  not  manifestly  de- 
clare, that  they  who  have  come  to  Christ,  have  had  a  divine  drawing 
and  teaching  peculiar  to  themselves  ;  and  that  this  is  the  very  reason 
why  they,  in  distinction  from  others,  have  come  to  him  ? 

It  may  be  thought  by  some,  that  there  is  another  declaration  of  the 
Savior,  which  authorizes  them  to  reject  the  interpretation  now  given 
to  this  passage.  On  a  certain  occasion  he  said,  "  And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  men  unto  me."  John  xii.  32.  In  this 
text  he  undoubtedly  foretels  what  would  be  the  happy  result  of  his  cru- 
cifixion, viz.  the  conversion  of  the  world  to  the  Christian  faith.  "All 
men"  means  all  nations,  or  mankind  in  general,  and  the  drawing  prom- 
ised is  that  which  is  efiectual ;  but  the  time  when  the  promise  shall  be 
fully  verified  is  not  yet  arrived.  In  the  Millenium,  he  will  show  us 
what  he  meant  by  his  drawing  all  men  unto  him. 

The  scriptures  speak  of  a  call  which  is  special,  being  entirely  res- 
tricted to  them  that  are  saved.  To  such  a  call  the  apostle  has  refer- 
ence when  he  says,  "  We  preach  Christ  crucified,  unto  the  Jews  a 
stumbling-block,  and  unto  the  Greeks  foolishness  ;  but  unto  them  that 
are  called,  both  Jews  and  Greeks,  Christ  the  power  of  God  and  the 
wisdom  of  God."  1  Cor.  i.  ^3,  24.  According  to  the  phraseology  of 
this  text,  to  be  preached  to,  and  to  be  called,  ai-e  not  the  same  thing. 
To  the  uncalled  among  the  Jews  and  Greeks,  the  crucified   Savior, 


SOVEREIGN    GRACE.  157 

whom  tlie  apostles  preached,  was  either  a  stumbling-block,  or  foolish- 
ness ;  but  to  all  them  who  were  called,  of  both  nations,  he  was  the 
chiefest  among  ten  thousand,  and  altogether  lovely.  In  the  eighth 
chapter  of  Romans,  the  number  of  called  is  made  to  equal  the  number 
of  the  justified  :  "  And  whom  he  called,  them  he  also  justified."  It  is 
true  that  the  scriptures  speak  of  a  call  that  has  no  restrictions.  "  Unto 
you,  O  men,  I  call,  and  my  voice  is  unto  the  sons  of  men."  This  call 
does  not  always  prove  successful :  "  Because  I  have  called  and  ye 
have  refused."  Prov.  viii.  4,  and  i.  24.  But  that  call  which  makes 
Christ  precious  to  the  soul,  even  the  power  and  wisdom  of  God,  and 
which  brings  the  subject  of  it  into  a  state  of  justification,  is  never  re- 
jected ;  for  it  consists  in  turning  the  heart  to  God,  and  disposing  it  to 
accept  proffered  mercy.  This  has  very  properly  been  distinguished 
from  those  invitations  and  strivings  which  are  common  to  men  in  gen- 
eral, by  being  termed  an  effectual  call.  If  the  difference  between  the 
two  consisted  merely  in  this,  that  the  successful  call  was  somewhat 
more  pressing  than  the  other,  it  would  have  been  entirely  unnatural  to 
represent  it  to  be  as  much  the  exclusive  privilege  of  those  who  love 
God,  to  be  called,  as  to  be  justified.  It  is  a  privilege  to  have  the  God 
of  grace  call  to  us  ;  but  how  distinguished  is  the  mercy  which  they 
have  received,  who  have  been  made  to  hear  his  voice,  and  have  been 
called  out  of  darkness  into  marvellous  light.  Surely  it  becometh  them 
to  show  forth  the  praises  of  Him,  who  has  thus  distinguished  them  by 
his  richest  grace.     1  Pet.  ii.  9.* 

As  illustrating  the  nature  of  special  grace,  I  would  refer  to  this 
passage  :  *'  It  is  given  unto  you  to  know  the  mysteries  of  the  kingdom 
of  heaven,  but  to  them  it  is  not  given."  Matt.  xiii.  11.  Here  Christ 
informs  his  disciples  of  a  favor  that  Avas  granted  to  them,  which  was 
not  given  to  men  in  general.  What  was  it  ?  Not  the  object  or  means 
of  knowledge  ;  but  an  understanding  heart.  To  them  it  Avas  given  to 
know ;  but  to  others  it  was  not  given.  This  peculiar  knowledge  was 
not  science  ;  no,  not  even  that  which  relates  to  theology.  It  was  spir- 
itual illumination,  a  knowledge  peculiar  to  the  renovated.  This  most 
precious  and  desirable  knowledge  may  be  great,  where  other  knowledge 
is  small. 

Is  not  the  speciality  of  divine  grace  clearly  taught  by  Christ,  when 
he  says,  "  Neither  knoweth  any  man  the  Father,  save  the  Son,  and  he 
to  whomsoever  the  Son  will  revea-l  him."  Matt.  xi.  27.  Who  will 
pretend,  according  to  the  sense  of  this  ])assage,  that  the  Son  reveals 
the  Father  to  all  men  ;  or  even  to  a  single  individual  who  still  remains 
destitute  of  a  saving  knowledge  of  him? 

3.  Regenerating  grace  is  not  only  special,  but  it  is  also  an  act  of 
sovereignty.  By  this  we  mean,  that  God,  as  the  holy  Sovereign  of 
the  universe,  dispenses  it  according  to  his  own  pleasure.  In  the  ex- 
ercise of  government,  there  are  some  things  which  are  managed  by  no 
prescribed  rule,  but  are  left  to  the  discretion  of  the  executive.      In  a 

*  The  word  call  is  most  commonly  used  ih  the  scripttires  in  the  effectual  sense.  See 
Acts  ii.  39.  Rom.  i.  1,  6, 7.  1  Cor.  i.  1,  2,  9,  24,  26  ;  vii.  18—24.  Gal.  i.  16,  Eph. 
iv.  4.  Col.  iii.  15.  1  Tim.  vi.  12.  2  Tim.  i.  9.  Ileb.  ii,  15.  1  Pet.  v.  10.  2  Pet.  i.  3. 
Jude,  verse  1.      Rev.  xvii.  14;  xix.  9. 

20 


158  SOVBREIGN    GRACE. 

monarchy  they  are  of  course  entrasted  with  the  sovereign.  Ot'  this 
class,  one  of  the  most  important  is  that  which  relates  to  the  dispensing 
of  pardons.  In  the  execution  of  the  laws  there  is  no  place  for  this  kind 
of  sovereignty,  even  in  a  monarchical  government ;  for  the  laws  must 
be  the  rule  to  regulate  the  conduct  of  the  sovereign,  as  much  as  that  of 
his  subjects.  The  Divine  Ruler  exercises  none  of  his  special  sove- 
reignty, in  rewarding  the  obedient  and  punishing  the  guilty  :  but  when 
he  bestows  favor  on  the  transgressors  of  his  law,  it  is  not  only  the 
grace  of  a  sovereign,  but  is  sovereign  grace.  Let  it,  however,  be  re- 
membered, that  the  sovereignty  of  God,  even  in  the  dispensation  of  his 
grace,  has  nothing  in  it  that  is  unwise  or  capricious.  In  determining 
whether  any  pardons  should  be  dispensed  among  his  rebellious  sub-* 
jects  ;  and,  if  any,  how  great  a  number,  and  to  what  individuals,  he 
never  loses  sight  of  the  display  of  his  glory,  and  the  promotion  of  the* 
interests  of  his  moral  kingdom.  Of  this  he  has  given  us  the  most 
striking  proof,  in  the  atonement  which  he  provided  to  secure  the  honor 
of  the  law,  be  to  re  he  would  consent  to  remit  the  execution  of  the  penalty 
in  a  single  instance.  Another  way  in  which  he  gives  us  evidence  of 
this  is,  by  his  never  extending  pardons  to  any  but  such  as  are  pre- 
pared for  them  by  unfeigned  repentance  and  submission  to  the  terms  of 
grace. 

To  dispense  pardons  to  the  penitent,  in  distinction  from  the  dispens- 
ing of  rewards  to  the  innocent  and  punishment  to  the  guilty,  comes 
under  the  head  of  divine  sovereignty  ;  and  yet  the  bestowment  of  the 
grace  of  regeneration  is  an  act  of  sovereignty  in  a  higher  sense  still. 
God  has  made  promise  to  all  the  sinners  in  this  apostate  world,  that  he 
will  forgive  them  if  they  repent ;  and  that  if  they  believe  in  his  Son 
.lesus  Christ  they  shall  be  saved.  It  is  not,  therefore,  concerning  sin- 
ners of  this  class,  that  he  claims  a  right  to  display  his  sovereignty,  in 
being  gracious  to  whom  he  will  be  gracious.  He  promises  to  be  gra- 
cious to  all  such  sinners,  without  a  single  exception.  Though  the 
favor  conferred  is  unmerited ;  still,  since  it  is  promised,  neither  his 
faithfulness  nor  justice  will  suffer  him  to  withhold  it.  See  1  John,  i.  9. 
But  the  unrcgenerate  are  not  only  without  merit ;  they  are  also  desti- 
tute of  that  penitent  and  believing  heart  to  which  the  promises  of  the 
gospel  are  made.  There  is  not  one  among  them  all  that  possesses  a 
single  trait  of  character,  to  bring  him  within  the  compass  of  the  prom- 
ises. They  may  have  kept  themselves  (or  rather  have  been  kept,) 
from  that  sin  which  is  unpardonable — also  from  drunkenness,  debauch- 
ery, habitual  lying,  and  other  vices,  which  would  have  given  a  pecu- 
liarly ftopeless  aspect  to  their  case ;  still  there  is  not  one  of  them  that 
has  complied  with  a  single  requisition,  on  which  the  divine  favor  is 
suspended.  Nor  is  there,  in  the  sight  of  God,  the  least  approximation 
towards  a  spirit  of  reconciliation.  He  puts  forth  his  power  to  subdue 
the  sinner's  rebellious  will,  at  the  time  when  his  rebellion  is  at  the 
highest  pitch. 

Before  the  exertion  of  the  new  creating  power,  which  (Jod  displays 
in  transforming  the  heart  of  the  sinner,  he  alarms  his  fears  and  awakes 
him  from  his  slumbers.  Now  the  law  is  made  to  enter,  that  the  of- 
fense might  abound ;  the  commandment  comes,  and  sin  revives. 
Dining  this  very  solemn  and  interesting  portion  of  the  sinner's  vmre- 


SOVEREIGN    6RACE.  159 

generate  life  (whether  it  be  short  or  protracted,)  he  is  nothing  bettered 
as  to  the  state  of  his  heart,  but  is  more  rapidly  than  ever  before  actually 
growing  worse.  When  I  say  he  is  growing  worse,  I  do  not  refer  to 
the  exterior  of  his  conduct,  which  may  be  much  improved.  And  by 
the  influence  of  such  hopes  and  fears  as  are  perfectly  selfish,  he  may 
be  prevented  from  driving  away  serious  reflections,  and  from  quench- 
ing the  Spirit  in  that  aggravated  sense  in  w^iich  it  is  sometimes  done : 
but  in  no  sense  does  even  the  awakened  sinner  surrender  his  heaii,  to 
God.  This  strong  hold  of  his  rebellion  he  is  still  fortifying.  Into 
this,  as  into  their  citadel,  his  external  sins  seem  to  have  retreated,  as 
if  to  concentrate  their  force  to  resist  divine  government.  It  now  be- 
comes manifest  by  actual  experiment,  as  well  as  by  divine  testimony, 
that  the  heart  is  desperately  Avicked,  and  Avill  never  submit,  unless  con- 
quered by  superior  strength.  Just  at  this  interesting  crisis  the  grace 
of  regeneration  is  given.  And  how  could  the  pure  sovereignty  of  the 
gift  be  more  remarkably  displayed  ?  A  blessing  is  bestowed  which  is 
infinite — unmerited — unpromised.  God  had  before  this  made  rich 
provision  for  the  salvation  of  guilty  men,  and  proffered  pardon  to  such 
as  would  return.  The  convicted  sinner,  after  examining  the  state  of 
the  controversy  between  himself  and  his  Maker,  and  the  terms  of 
reconciliation,  refused  to  become  reconciled  on  such  terms,  and  was 
about  to  lose  the  proffered  blessing  forever.  Here  divine  mercy  inter- 
poses, and  does  that  for  him  to  which  he  has  no  claim  in  any  way,  either 
by  merit  or  by  promise ;  a  heart  is  given  him  to  accept  that  which  he 
had  before  wickedly  refused,  and  which  he  would  have  continued  to 
refuse,  had  it  not  been  for  this  merciful  interposition. 

Well  might  the  apostle  say  to  men  who  had  been  recovered  from 
this  hateful,  yet  voluntary  bondage,  "  By  grace  are  ye  saved,  through 
faith  ;  and  that  not  of  yourselves  ;  it  is  the  gift  of  God.  Not  of  works, 
lest  any  man  should  boast :  for  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works."  Eph.  ii.  8 — 10.  How  expressly 
does  he  exclude  every  unregenerate  doing  and  feeling  from  having  any 
influence  in  procuring  the  change,  when  he  tells  us  that  every  thing  in 
us,  having  the  nature  of  goodness,  is  subsequent  to  the  new  creation  ; 
and  is  its  effect,  not  its  cause.  If  sinners,  to  the  very  last  moment  of 
their  unregeneracy,  are  what  the  apostle  supposed  them  to  be,  entirely 
depraved  and  rebellious,  God  can  be  under  no  obligation  to  them. 
They  lie  at  the  disposal  of  his  sovereign  pleasure.  He  has  explicitly 
informed  them,  that  on  their  acceding  to  the  gracious  proposals  he 
makes,  he  w^ill  forgive  their  sins  :  but  so  long  as  they  do  not  accede, 
he  is  under  no  obligation  to  them.  At  this  juncture,  all  their  hope 
must  be  derived  from  the  disclosures  he  has  made  of  his  benevolent  feel- 
ings toAvards  his  enemies  in  general,  and  his  readiness  to  impart  to 
them,  Avhen  the  interests  of  the  universe  Avill  not  be  injured  by  it,  that 
grace  Avhich  Avill  produce  in  them  a  Avillinguess  to  accede  to  the  terms 
of  reconciliation. 

God  does  not  make  a  revelation  to  any  individual  among  the  unre- 
generate, that  it  is  his  intention  to  efiect  a  change  in  his  heart  in  par- 
ticular :  but  he  makes  knoAvn  his  intention  to  do  such  a  work  among 
(hose  of  his  character.  This  he  does  Avhen  he  says,  "I  Avill  pour  my 
Spirit  upon  thy  seed,  and  my  blessing  upon  thine  ofTspring. One 


160  SOVEREIGN    GKACE. 

shall  say,  I  am  the  Lord's,  and  another  shall  call  himself  by  the  name 
of  Jacob."  Isa.  xliv.  3 — 5.  Again,  "  I  will  take  away  the  stony  heart 
out  of  your  flesh,  and  will  give  you  a  heart  of  flesh."  But  all  this,  he 
would  have  them  to  understand,  is  a  display  of  rich  sovereign  grace. 
"  Not  for  your  sakes  do  I  this,  saith  the  Lord  God,  be  it  known  unto 
you  :  be  ashamed  and  confounded  for  your  own  ways,  O  house  of  Is- 
rael."    Ezek.  xxxvi.  26,  32. 

Sovereignty,  in  relation  to  this  subject,  implies  not  only  God's  right 
to  withhold  regenerating  grace  at  his  pleasure,  but  also  his  right,  and 
his  ability,  to  bestow  it  on  whom  he  pleases.  His  own  declaration  is, 
"  I  will  show  mercy  on  whom  I  will  show  mercy."  Ex.  xxxiii.  19. 
He  does  not  ask  permission  of  his  other  subjects,  nor  of  the  rebel  him- 
self, whether  he  may  show  mei'cy  to  him.  When  he  was  about  to 
show  mercy  to  Saul  of  Tarsus,  in  transforming  him  into  the  divine  im- 
age, he  did  not  ask  leave  of  good  or  evil  angels,  of  good  or  evil  men, 
nor  of  Saul  himself;  but  according  to  his  own  good  pleasure  he  trans- 
formed this  most  violent  persecutor  into  the  chiefest  of  the  apostles, 
that  he  might  make  him  a  striking  monument  of  his  rich  grace.  It  is 
true  that  the  apostle  tells  us,  he  was  not  disobedient  to  the  heavenly 
vision.  But  what  prevented  his  disobedience  to  it  ?  It  was  manifestly 
the  power  of  renewing  grace.  God  is  the  Potter,  and  we  are  the  clay 
— ihe  marred  clay  in  his  hand ;  and  when  any  one  undergoes  a  reno- 
vation of  mind,  he  is  made  another  vessel,  as  it  seemeth  good  to  the 
Potter  to  make  it.  Jer.  xviii.  4.  God  not  only  raiseth  up  the  dead 
and  quickeneth  them,  but  he  quickeneth  whom  he  will.  His  declaration 
is,  "  I  will  work,  and  who  shall  let  it  ?  "  And  again,  "  Is  anything  too 
hard  for  the  Lord  ?"     John  v.  21.    Isa.  xliii.  13.    Gen.  xviii.  14. 

It  will  not  be  disputed,  that  to  human  view  some  sinners  are  less 
likely  to  receive  the  grace  of  regeneration  than  others.  They  who 
have  resisted  all  the  influence  of  a  religious  education,  and  have  held 
on  in  their  course  of  wickedness  until  old  age,  exhibit  peculiarly  affect- 
ing indications  of  final  reprobation  ;  and  yet  some  even  of  this  class 
are  saved.  Manasseh,  the  son  and  successor  of  the  good  Hezekiah, 
is  a  striking  example  of  this  sort.  He  filled  up  the  greater  part  of  a 
long  life  in  a  course  of  high-handed  rebellion  against  the  God  of  his 
father ;  and  yet  he  did  not  die  until  sovereign  grace  had  transformed 
his  heart.  2  Chron.  xxxiii.  1 — 13.  What  class  of  sinners  appear 
more  hopeless  than  felons,  those  wicked  men  who,  by  their  crimes 
against  human  society,  have  forfeited  their  life  or  their  liberty ;  and 
yet  some  even  of  this  class  become  stars  in  the  crown  of  the  Redeem- 
er. When  from  the  cross  he  went  to  Paradise,  he  took  with  him  a 
felon,  who  expressed  no  repentance  for  all  his  crimes,  until  the  very 
last  sands  in  his  glass  were  running.  When  his  iil-improved  probation 
was  just  closing,  mercy  interposed,  and  the  brand  was  plucked  out  of 
the  fire. 

Were  the  majority  of  the  saved  to  be  taken  from  these  classes  of 
sinners,  its  influence  on  th&  cause  of  morals  would  be  unfavorable ; 
but  some  cases  of  this  kind  have  a  very  happy  effect ;  since  they  clear- 
ly show  salvation  to  be  of  grace — free,  sovereign,  and  invincible  Such 
striking  instances  are  well  adapted  to  excite  our  confidence  in  God,  as 
having  power  sufficient  to  transform  the  hearts  of  the  most  obstinate 


SOVEREIGN    GRACE.  161 

among  his  foes  ;    and  grace  enough  to  do  it,  whenever  the  welfare  of 
the  moral  system  presents  no  obstacle  in  his  way. 

The  doctrine,  which  is  the  subject  of  this  Article,  is  not  of  human 
origin,  but  is  clearly  taught  in  the  word  of  God.  We  do  not  pretend 
that  the  scriptures  furnish  every  term  we  make  use  of  in  explaining  it. 
God  is  not  in  the  scriptures  called  a  Sovereign ;  but  he  is  called  "  a 
King,"  "  the  great  King,"  "  the  only  Potentate,"  "  the  Majesty  on 
high  ;  "  and  these  words  are  synonymous  with  Sovereign.  God  is 
king  over  all  the  earth,  and  in  this  character  it  is  that  we  hear  him 
say  concerning  his  revolted  subjects,  "  I  will  have  mercy  on  whom  I 
will  have  mercy."  Mercy  bestowed  or  withheld  according  to  the  plea- 
sure of  the  sovereign,  is  sovereign  mercy.  And  concerning  the  Supreme 
King  it  is  said,  in  relation  to  the  transformation  of  the  human  charac- 
ter,  "  He  hath  mercy  on  whom  he  will  have  mercy,  and  whom  he  will 
he  hardeneth."  God  is  represented  as  willing  (i.  e.  choosing)  to  make 
known  the  riches  of  his  glory  on  the  vessels  of  mercy,  while  he  shows 
his  wrath  and  makes  his  power  known  on  the  vessels  of  wrath  which 
are  fitted  to  destruction.  Rom.  ix.  18 — 23.  The  saving  discoveries 
of  his  divine  glory  he  hides  from  the  wise  and  prudent,  and  reveals 
them  unto  babes :  and  this  he  does  because  it  seems  good  in  his  sight. 
All  men  are  by  nature  ignorant  of  God.  Through  the  blindness  of 
their  heart,  they  can  not  see  the  beauty  of  his  moral  perfection.  This 
blindness  he  either  removes,  or  suffers  it  to  remain,  according  to  his 
wise  and  holy  pleasure.  It  is  an  indubitable  fact,  that  some  of  the 
children  of  men,  in  distinction  from  others,  are  born  of  God.  And 
how  can  they  who  experience  this  great  mercy  account  for  it  any  more 
consistently  than  by  saying,  with  the  apostle,  "  Of  his  own  will  begat 
he  us  with  the  word  of  tnith,  that  we  should  be  a  kind  of  first  fruits  of 
his  creatures  ? " 

There  seems  to  be  much  in  the  scriptures  to  support  the  doctrine  of 
distinguishing  grace,  dispensed  at  the  sovereign  pleasure  of  the  Su. 
preme  King  :  and  what  is  there  to  contravene  it  ? 

Some  imagine  our  doctrine  is  set  aside  by  such  general  invitations 
and  encouragements  as  these  :  "  Come  unto  me  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest."  "  Him  that  cometh  unto 
me  I  will  in  no  wise  cast  out."  Such  general  invitations,  however, 
do  not  militate  at  all  against  our  doctrine.  Special  grace  does  not 
stand  opposed  to  a  general  offer ;  nor  does  it  give  the  least  uncertainty 
to  the  salvation  of  any  of  those  who  accept  that  offer.  It  is  not  a  pre- 
rogative  which  is  claimed,  even  by  divine  sovereignty,  to  make  any 
discriminations  between  those  sinners  who  accept  the  gospel  invita- 
tion. 

But  do  not  the  scriptures  tell  us  that  God  is  no  respecter  of  persons  ? 
They  do.  Peter,-  when  he  had  arrived  at  the  house  of  a  gentile  con- 
vert,  said,  "  Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons." 
Acts  X.  34.  This,  with  its  kindred  texts,  is,  I  believe,  made  a  princi- 
pal  weapon  in  opposing  the  doctrine  of  the  present  Article.  But  what 
led  Peter  to  perceive  that  God  was  no  respecter  of  persons  ?  Was  it 
because  he  saw  that  he  had  never  done  anything  more  for  the  Jews 
than  for  the  gentiles  ?  Does  not  Paul,  in  answer  to  the  question, 
"  What  advantage  hath  the  Jew  ?"  say,  "  Much  every  way  ?  "     Does 


1G2  SOVEKKIGN    GKACE. 

not  David  say,  "  He  showeth  his  word  unto  Jacob,  his  statutes  and 
judgments  unto  Israel :  he  hath  not  dealt  so  with  any  nation  ?  "  And  does 
not  God  himself  say,  "  You  only  have  I  known  of  all  the  families  of 
the  earth  ?"  If  doing  more  for  one  portion  of  the  human  race  Mian  for 
another,  subjects  to  this  imputation,  then  the  apostle,  the  psalmist,  and 
God  himself,  all  unite  to  establish  the  point,  that  He  is  a  respecter  of 
persons.  If  the  conferring  of  a  favor  on  one  individual,  by  passing 
over  others  equally  in  need,  be  called  a  respecting  of  persons,  then 
Christ  preached  in  its  favor  in  his  sermon  at  Nazareth.  Luke  iv. 
25 — 27.  But  b}^  recurring  to  the  passage  in  which  Peter  declares  his 
conviction  that  God  was  no  respecter  of  persons,  we  find  the  thing  that 
produced  such  conviction,  was  this  :  he  perceived  that  in  every  nation, 
the  man  who  feared  God  and  wrought  righteousness,  was  accepted  of 
him.  He  saw  that  character  was  the  thing  which  God  respected,  and. 
not  the  person  ;  so  that  neither  gentilism  nor  uncircumcision  was  any 
bar  to  the  acceptance  of  the  sincere  worshiper.  In  approving  or  dis- 
approving of  men,  accepting  or  rejecting  their  services,  their  character 
and  that  of  their  services,  is  the  only  thing  which  is  taken  into  the  ac- 
count. Their  persons  are  not  thought  of;  whether  they  be  Jews  or 
gentiles,  white  or  black,  learned  or  ignorant,  rich  or  poor.  None  of 
these  things  will  be  at  all  considered,  in  making  the  division  between 
those  who  will  stand  on  the  right  and  those  who  will  stand  on  the  left 
hand  of  the  Judge  at  the  last  day  ;  and  this  will  constitute  the  highest 
possible  proof  that  God  is  no  respecter  of  persons. 

I  can  see  nothing  in  the  words  of  Peter  repugnant  to  the  doctrine 
of  distinguishing  grace,  nothing  which  intimates  that  it  would  be  wrong 
for  God  to  give  greater  privileges  to  some  than  to  others  ;  or  that  it 
would  be  a  blot  on  his  holy  character,  were  he  to  incline  thp  hearts  of 
some  to  improve  their  privileges,  while  others  are  left  to  wonder  and 
perish.  The  words  of  Peter  have  no  reference  to  the  grace  of  God,  by 
which  the  characters  of  men  are  transformed,  but  to  his  acceptance  of 
them  after  the  transformation  has  been  effected.* 

Some  may  say,  "  The  discouraging  nature  of  this  doctrine  leads  us 
to  doubt  whether  it  can  be  true  ;  and  if  true,  whether  it  should  be  exhib- 
ited." But  why  should  it  be  thought  a,  discouraging  doctrine?  Does 
it  stand  in  the  door-way,  to  keep  out  the  invited  guests  who  are  press- 
ing to  the  marriage  supper  ?  By  no  means.  This  is  not  the  character 
of  the  doctrine.  Never  did  it  throw  a  straw  in  the  way  of  such  a 
guest.  Sovereignty  does  not  stand  in  the  door  to  hinder  those  who  are 
entering;  or  to  determine  which  of  the  willing  guests  shall  be  admit- 
ted to  the  table  ;  it  rather  goes  out  into  the  highways  to  compel  them 
to  come  in,  who  were  passing  by  Mercy's  door,  refusing  her  kind  invi- 
tations to  a  feast  of  love.  Here  sovereignty  makes  such  discrimina- 
tions as  are  dictated  by  infinite  wisdom  ;    in  consequence  of  which  a 

*  Rcf!perthig,  rrrrnrding,  and  ncccptinir  of  persons,  are  scriptural  phrasos  of  the  same 
import.  They  always,  whether  applied  to  God  or  men,  imply  the  judging  and  treating 
of  persons  according  to  their  personal  and  circnmstaniial  dislinetion.s,  rather  ihanac 
cording  to  tVieir  character.?  ;  but  they  do  not  appear  to  be  designed  to  give  the  least 
intimation  that  God  can  not  effect  a  change  in  the  heart  of  any  sinner  at  his  pleasure, 
without  its  laying  him  under  obligation  to  do  the  same  for  every  oilier  sinner,  ^ee  "4 
Chron.  xix.  7.  Prov.  xxiv.  23.  Kom.  ii.  II.  Eph.  vi.  9.  1  Pet.  i.  17.  3Iatt.  xxii.  16. 
Deut.  X.  17.    Job  xiii.  10;  xxxii.  21;  :jxxiv.  19.    Prov.xviii.  5.     Luke  xx.  21. 


SOVEREIGN    GRACE.  163 

multitude  of  wretched  sinners  will  come  to  the  feast,  whom  mere  invi- 
tations  would  never  have. influenced  to  come.  And  is  such  a  doctrine 
discouraging  ?  Let  a  man  once  be  convinced  that  the  carnal  mind  is 
the  very  mind  which  he  himself  possesses,  and  he  Avill  cease  to  view 
the  sovereignty  of  grace  as  presenting  an  obstacle  in  the  way  of  his 
salvation. 

As  a  knowledge  of  the  miraculous  power  of  Christ,  gave  the  man 
who  had  the  withered  hand  encouragement  to  make  the  attempt  to 
stretch  it  forth,  when  he  had  received  a  command  to  do  it,  so  will  a 
knowledge  of  the  sovereignty  of  divine  grace,  be  made  use  of  by  the 
Holy  Spirit,  to  prevent  the  deeply  convicted  sinner  from  falhng  into  a 
state  of  despair ;   and  to  prevent  his  entire  neglect  of  those  means 
which,  in  the  hand  of  God,  are  of  great  importance  to  his  salvation. 
This  allusion  to  the  case  of  the  withered  hand,  I  trust,  will  lead  no  one 
to  suppose  I  design  to  represent  the  sinner's  impotence  to  be  of  a  sim- 
ilar nature  ;  so  as  to  furnish  the  least  excuse  for  his  spiritual  inactivity. 
As  to  the  nature  of  the  impotence  in  the  two  cases,  there  is  an  entire 
difference,  one  being  involuntaiy  and  the  other  voluntaiy  ;  therefore, 
while  one  is  innocent,  the  other  is  criminal.     But  in  the  two  cases 
there  are  points  of  resemblance  which  are  worthy  to  be  noticed.     1.  In 
both  cases,  Avhile  the  impotence  remains,  they  are  required  to  act  in 
obedience  to  the  will  of  God.     2.  In  each  case,  the  only  hope  that  such 
acting  will  be  the  result  of  the  requirement,  is  made  to  depend  on  the 
interposition  of  divine  power.     3.  It  will  also  apply  to  both  cases,  that 
the  only  way  it  can  be  known  that  this  divine  power  has  interposed,  is 
by  an  actual  obedience  to  the  command.     In  neither  case,  therefore,  is 
there  any  room  for  saying,  that  all  creature  effort  is  useless.     That 
which  is  self-sufficient  is  discouraged  in  both  cases  ;  since  the  power 
to  cause  successful  efiort  is  of  God.     The  man  who  had  the  withered 
hand  was  required  immediately  to  stretch  it  forth  ;  but  this  very  re- 
quirement evidently  implied  his  obligation  to  depend  on  the  power  of 
Christ  to   enable  him  lo  do  it :    and  though  the  sinner  is  required  to 
make  himself  a  new  heart,  that  is,  to  put  forth  new  and  holy  affections, 
without  waiting  to  know  whether  he  shall  receive  power  from  on  high 
to  prepare  him  to  do  it,  he  is  at  the  same  time  manifestly  under  obliga- 
tion to  make  his  first,  as  well  as  e\ery  subsequent  effort,  in  dependence 
on  God  to  render  it  successful.     See  Mark  iii.  1 — 5. 

The  history  of  divine  grace,  as  far  as  it  is  given  in  the  word  of  God, 
(and  I  might  add,  in  all  the  records  of  the  church,)  coincides  with  what 
has  been  said  concerning  the  sovereignty  displayed  in  its  bestowment. 
Divine  grace,  through  a  Saviour's  righteousness,  commenced  its  reign 
in  the  family  of  Adam.  Cain  and  Abel  were  brothers  ;  both  born  after 
the  moral  likeness  of  their  apostate  parents.  Until  Abel  was  made  a 
subject  of  regeneration,  he  must  have  been  as  entirely  depraved  as  his 
brother.  How  special  and  sovereign  was  the  grace,  which  prepared 
him  to  offer  unto  God  a  more  acceptable  sacrifice  than  Cain.  Esau 
and  Jacob  were  not  only  brothers,  but  twins  ;  yet  Jacob  was  loved  and 
Esau  hated.  God  displayed  the  sovereignty  of  his  grace  in  the  differ- 
ence which  he  made  between  these  two  brothers  personally  ;  and  still 
more  in  the  difference  he  made  between  their  respective  descendants  ; 
both   as  to  the  privileges  and  character  that  they  possessed.     What, 


164  SOVEREIGN    GRACE. 

but  the  special  grace  of  God,  made  the  Jews  for  so  many  generations 
to  differ  from  the  idolatrous  gentiles  ? 

I  have  already  alluded  to  the  case  of  the  penitent  thief.  This  man, 
for  aught  that  appears,  was  as  deeply  involved  in  guilt  as  his  cpmrade 
who  hung  suspended  on  the  other  side  of  the  cross  of  Christ.  They 
were  both  malefactors  ;  they  were  both  thieves  ;  and,  as  it  appears  by 
the  united  testimony  of  two  evangelists,  they  were  both  reinlers  of  the 
blessed  Jesus.  One,  however,  of  these  vile  men  repented  and  was 
pardoned,  just  before  the  mouth  of  the  bottomless  pit  had  closed  upon 
him.  But  he  would  not  have  repented,  if  he  had  not  been  created 
anew  by  the  power  of  God.  This  was  an  act  of  rich  grace  ;  it  was 
manifestly  free,  discriminating,  and  sovereign. 


THE      ARTICLE       HARMONIZED. 

The  present  Article  is  manifestly  in  harmony  with  the  one  which 
immediately  precedes  it.  Under  that  Article  we  saw  that  regeneration 
is  a  moral  change  of  a  radical  nature,  wrought  by  the  mighty  agency 
of  God's  holy  Spirit,  in  the  hearts  of  creatures  altogether  unlovely  and 
ill-deserving.  Surely  no  one  who  sees  the  correctness  of  that  repre- 
sentation of  the  regenerating  change,  can  oppose  the  doctrine  of  the 
present  Article. 

If  we  place  the  present  Article  beside  the  sixth  and  seventh,  no  disa- 
greement can  be  seen.  The  sixth  shows  that  we  have  liberty  to  offer 
the  blessings  of  salvation  to  all  such  as  will  accede  to  the  terms  on 
which  it  is  offered.  Were  men  willing  of  themselves  to  accept  this 
offer  (as  they  generally  are  to  accept  advantageous  offers  in  relation 
to  earthly  good)  there  would  be  no  room  for  the  exercise  of  special 
and  sovereign  grace,  except  in  determining  for  what  rebels  an  atone- 
ment should  be  provided,  and,  among  such  as  should  have  the  provision 
made  for  them,  who  should  be  favored  with  the  joyful  news.  But  under 
the  seventh  Article  we  were  presented  with  the  most  appalling  proof 
of  the  fact,  that  all  men,  in  their  natural  state,  are  disposed  obstinately 
and  perseveringly  to  reject  the  terms  on  which  the  offer  of  salvation  is 
made  them.  Here  then  there  is  not  only  room,  but  absolute  necessity 
for  the  exercise  of  special,  sovereign  grace,  even  among  those  for 
whom  the  provision  is  made,  and  to  whom  the  word  of  this  salvation 
is  sent. 

This  Article  does  not  disagree  with  the Jifth.  The  atonement,  though 
infinite,  does  not  of  itself  remove  sin  from  any  heart.  It  gives  the 
unregenerate  no  claim  upon  God  to  save  one  of  them  ;  but  it  prepares 
the  way  for  a  consistent  exercise  of  his  grace  in  recovering  to  holiness 
and  blessedness  any  sinner  of  the  human  race,  whose  salvation  will  do 
more,  than  his  deserved  punishment,  to  glorify  his  great  name  and  pro- 
mote the  schemes  of  his  benevolence. 

If  the  fourth  Article  is  correct;  if  men  are  rebels,  entire  and  volun- 
tary  rebels  against  the  government  of  God,  they  can  merit  nothing  but 
his  displeasure.  If  he  has  favors  to  bestow  on  creatures  of  our  char- 
acter, he  must  surely  have  an  undoubted  right  to  bestow  them  according 
to  his  own  good  pleasure.     When  we  take  a  view  of  the  fourth  Article 


eOV£K£XGIi    GRACB.  165 

in  connection  with  the  third,  it  makes  the  doctrine  of  discriminating 
grace  appear  consistent  and  glorious.  By  transgression  we  have  become 
obnoxious  to  the  curse  of  the  law,  even  that  law  which  is  holy,  just, 
and  good.  And  the  curse  of  this  law  is  nothing  less  than  eternal 
death.  The  sinning  angels  are  under  this  dreadful  curse.  He  who  is 
inflicting  this  punishment  on  them,  would  be  just  were  he  to  inflict  it 
on  us.  As  he  could  be  under  no  obligation,  in  point  of  justice,  to  pro- 
vide a  way  of  escape  from  a  deserved  punishment,  he  can  be  under 
none  to  interpose  and  effectually  prevent  us  from  rejecting  it ;  as  we 
are  obstinately  inclined  to  do. 

The  present  Article  is  in  harmony  with  the  Jirst  and  second  of  our 
series.  In  those  two  Articles  we  were  led  to  contemplate  the  being 
and  perfections  of  God  ;  also  his  works  of  creation  and  providence,  by 
which  he  designs  to  make  Jhe  best  display  of  his  infinite  glory.  And 
the  doctrine  of  sovereign  grace  in  renewing  the  hearts  of  men,  is  pecu- 
liarly  full  of  God  and  his  glory.  It  is  in  reference  to  the  new  creation 
that  he  says,  "  This  people  have  I  formed  for  myself,  they  shall  show 
forth  my  praise."  I  know  there  are  some  who,  from  an  apparent  re- 
gard to  the  character  of  the  Holy  One,  conceal  his  sovereignty  in  the 
exercise  of  his  grace.  But  that  he  feels  himself  under  no  obligation 
to  such  friends,  for  being  so  tender  of  his  character,  may  be  inferred 
from  the  answer  which  he  gave  to  Moses'  request,  to  be  shown  his 
glory.  From  this  answer  we  learn,  that  he  himself  considers  his  grace, 
even  that  which  is  special  and  sovereign,  not  only  to  consist  with  his 
glory,  but  to  be  pre-eminently  that  display  of  it  which  proves  him  to 
be  rich.in  goodness.     Ex.  xxxiii.  18,  19. 


REMARKS. 

1.  We  are  led  to  remark  on  the  importance  of  distinguishing  be- 
tween God's  benevolence  and  grace :  while  the  one  must  be  unlimited, 
the  other  may  be  restricted.  His  benevolence  extends  to  all  his  crea- 
tures,  whether  they  need  his  grace  or  not ;  and  to  all  such  as  need  his 
grace,  whether  they  become  actual  recipients  of  it  or  not.  Though 
the  holiness  of  God  makes  it  necessary  that  his  good  will  should  extend 
to  all  his  guilty  creatures,  fallen  angels  as  well  as  fallen  men,  still  it 
leaves  him  at  full  liberty  to  be  gracious  to  whom  he  will  he  gracious. 
Justice  is  one  display  of  benevolence,  and  grace  is  another :  therefore 
punishment  is  inflicted,  or  pardon  dispensed,  according  to  the  bearing 
which  it  is  seen  each  will  have  on  the  interests  of  the  moral  system. 
"  The  Lord  is  good  unto  all,  and  his  tender  mercies  are  over  all  his 
works."  The  displays  of  his  grace  would  be  as  universal  as  the  ex- 
ercise of  his  benevolence,  were  it  not  the  tendency  of  such  a  general 
display  of  grace  to  relax  the  reins  of  righteous  government,  and  eclipse 
the  glory  of  the  Supreme  King,  Is  it  not  easy  to  see,  in  case  an  atone- 
ment had  been  provided  for  all  apostates ;  or,  in  case  all  for  whom 
such  a  provision  is  made,  were  to  have  their  salvation  secured  by  it, 
that  such  an  extensive  system  of  grace  would  have  a  tendency  to  ex- 
cite doubts  concerning  either  the  natural  or  moral  perfection  of  God  ? 
The  proclaiming  a  universal  amnesty  to  all  hie  revolted  subjects,  would 

21 


166  SOVEREIGN    GRACE. 

seem  to  imply  a  conviction,  either  that  his  laws  were  too  rigid  to  be 
obeyed,  or  that  his  arm  was  too  weak  to  punish  such  a  multitude  of 
revolters.  The  plan  which  has  been  adopted,  of  providing  an  atone- 
ment for  one  world  of  apostates,  in  distinction  from  another ;  and  of 
exercising  special  a;id  sovereign  grace  among  those  for  whom  this  pro- 
vision has  been  made,  commends  itself  to  our  understanding,  as  a  plan 
that  guards  against  the  dangerous  consequences  which  would  naturally 
result  from  the  extension  of  pardon. to  all  transgressors. 

2.  They  who  oppose  the  doctrine  of  this  Article,  are  o])\)Osing  facts 
as  well  as  texts.  From  the  beginning  down  to  the  present  time,  one 
has  been  taken  and  another  left ;  and  in  many  instances  the  one  who 
his  been  taken  has  been  to  all  appearance  the  most  unlikely  to  become 
the  subject  of  divine  grace.  When  the  whole  company  of  the  redeem, 
ed  shall  be  brought  together  in  the  kingdom  of  their  Father,  they  will 
all  be  ready  to  ascribe  their  salvation  to  the  distinguishing  grace  of  God. 
That  great  multitude  who  will  be  gathered  into  the  fold  of  Christ  during 
the  millenium,  will  be  prepared  to  give  God  the  glory  of  making  their 
period  of  probation  so  mercifully  to  differ  from  that  of  others.  To  the 
question,  Who  maketh  thee  to  differ  from  another  ?  every  ransomed 
soul  will  readily  respond,  "  By  the  grace  of  God  I  am  what  I  am." 

3.  Hostility  to  the  sovereignty  of  grace  is  most  unreasonable  ;  since 
it  is  hating  God  for  his  goodxess.  "  Is  thine  eye  evil  because  I  am 
good  ?"  will  forcibly  apply  to  every  man  who  is  tound  caviling  at  this 
doctrine.  On  supposition,  that  God  did  something  for  Abel  which  he 
did  not  for  Cain — something  which  justice  laid  him  under  no  obliga- 
tion to  do  for  either ;  that  he  did  something  for  Jacob  that  he  did  not 
for  Esau  ;  and  something  for  the  penitent  thief  which  he  did  not  for 
his  fellow  ;  how  unreasonable  it  must  have  been  for  Cain  and  Esau 
and  the  impenitent  thief  to  have  been  displeased  with  him  on  this  ac- 
count? It  would  'be  nothing  else  than  being  displeased  with  him  for 
doing  good  ;  for  if  he  had  not  conferred  a  special  favor  on  their  fel- 
lows, it  is  implied,  that  the  ground  of  their  objection  would  not  have 
existed.  Should  those  who  live  before  and  after  the  millenium,  mur- 
mur against  God,  on  account  of  the  very  peculiar  favor  he  confers 
on  those  who  are  privileged  by  living  in  that  period,  would  it  not  be 
finding  fault  with  him  for  doing  good  1  The  opposition  which  this 
doctrine  excites,  wherever  it  is  proclaimed,  and  especially  where  it  is 
confirmed  by  actual  displays  of  discriminating  grace,  is  among  the 
most  striking  proofs  that  men  hate  God  ;  and  that  they  hate  him  for 
possessing  that  character  in  which  he  glories.  If  we  are  disgusted 
with  that  feature  of  his  character,  which  (as  we  have  seen)  he  consid- 
ers as  excelling  in  glory,  can  we  be  in  a  state  of  preparation  to  enjoy 
God? 

4.  This  doctrine  furnishes  great  encouragement  to  pray  for  the 
conversion  of  sinners  ;  and  even  for  such  as  are  stout-hearted,  and  far 
from  righteousness.  In  prayer  we  make  our  application  to  Him  whose 
right  it  is  to  dispense  grace,  and  who  has  power  to  quicken  whom  he 
will.  He  has  taken  the  mercy  seat,  and  waits  to  receive  such  peti- 
tions  as  we  shall  present  in  our  own  behalf,  and  in  behalf  of  our  friends 
and  fellow  sinners.  The  more  enlarged  views  we  can  get  of  the  great- 
ness of  his  power  and  grace,  the.  more  prepared  shall  we  be  to  open 


ELECTIOW.  167 

our  mouth  wide,  and  pour  out  our  hearts  in  humble  prayer  before  him. 
5.  At  the  close  of  these  remarks,  I  would  say  to  the  individual  who 
is  wishing  to  get  rid  of  the  doctrine  of  this  Article,  You  know  not 
what  you  do.  You  would  fain  flee  out  of  the  hand  of  a  sovereign 
God  ;  but  were  you  able  to  do  it,  where  would  you  flee  for  help  ?  If 
you  remain  in  your  present  state,  you  must  die ;  if  you  go  any  where 
for  help  but  to  God,  it  will  be  in  vain.  Fall  into  his  hands,  without 
waiting  to  know  what  will  be  the  result  of  it.  He  is  holy,  just  and 
good.  In  his  sovereign  grace  there  is  hope  for  a  sinner,  a  great  sin- 
ner  ;  yea,  even  for  the  chief  of  sinners. 


ARTICLE    X. 

The  grace  of  God,  displayed  in  renewing  the  hearts  of 
sinners,  is  in  accordance  with  the  purpose  of  election. 

The  doctrine,  which  is  the  subject  of  the  present  Article,  has  been 
thought  to  be  peculiarly  difficult  to  be  understood.  Let  this  circum- 
stance excite  us  to  examine  it  with  peculiar  attention,  praying  that  we 
may  be  directed  by  the  clear  light  of  God's  word.  Surely  it  behooves 
those  who  read,  as  well  as  him  who  writes,  to  desire  to  know  what 
God  has  said  on  this  subject.  A  day  is  coming  when  both  must  meet 
in  the  presence  of  their  common  Judge.  Then  must  the  writer  give 
an  account  for  every  sentiment  he  communicates,  and  the  readers  for 
the  manner  in  which  they  receive  his  communications.  The  same 
divine  standard  should  regulate  him  in  writing,  and  them  in  reading. 
If  it  should  so  be,  that  this  disputed  doctrine  has  heretofore  been  mis- 
understood by  any  of  us,  let  us  remember,  that  to  continue  under  such 
mistake  can  be  of  no  advantage  to  our  immortal  interests. 

Election  and  predestination,  as  used  in  the  scriptures,  are  of  similar 
import.  They  relate  to  the  eternal  purpose  of  God  concerning  the 
holiness  and  blessedness  of  a  part  of  his  intelligent  creatures,  in  distinc- 
tion from  that  part  which  will  forever  be  sinful  and  wretched.  The 
holy  angels  are  called  "  ihe  elect  angels,"  to  distinguish  them  from  the 
angels  which  kept  not  their  first  estate.  1  Tim.  v.  21.  But  these 
terms  most  commonly  apply  to  men,  and  they  imply  God's  purpose 
concerning  the  salvation  of  such  as  will  be  recovered  from  the  ruins  of 
the  fall  by  Jesus  Christ. 

All  Christian  denominations,  Universalists  excepted,  believe  that  a 
part  only  of  our  fallen  race  will  actually  be  saved :  and  it  must  be 
granted  by  all,  that  those  who  shall  at  length  be  brought  to  heaven,  will 
be  the  very  ones  whom  God  chose,  all  things  considered,  to  save.  But 
very  different  opinions  are  entertained  concerning  the  cause  of  their 
being  chosen  unto  salvation.  These  opinions  are,  however,  capable  of 
being  reduced  to  two  classes ;    for  we  must  all  make  election  either 


IflS  ELBCTIOX. 

conditional  or  unconditional.  That  which  is  conditional,  assumes ; 
that  the  choice  of  God  is  determined  by  something  preferable  in  the 
character  of  the  elect,  or  in  foresight  of  their  better  improvement  of  the 
same  means  of  grace  :  but  that  which  is  unconditional,  supposes  the 
divine  choice  to  have  fixed  on  the  persons  of  the  elect — it  also  suppo- 
ses  that  all  which  is  reallj'  excellent  in  their  character,  together  with 
their  better  improvement  of  the  means  of  grace,  is  to  be  considered  as 
the  effect,  and  not  the  cause  of  their  gracious  predestination. 

Among  the  gifts  of  God's  common  providence,  some  are  bestoM'ed 
on  conditions,  and  others  without  cotiditions.  In  promising  to  bestow 
the  fruits  of  the  field,  God  requires  its  cultivation  as  a  requisite  condi- 
tion :  "  In  the  sweat  of  thy  face  shalt  thou  eat  thy  bread."  Gen.  iii.  19. 
But  the  revolution  of  day  and  night,  summer  and  winter,  and  the  assu- 
rance we  have  that  the  earth  shall  not  again  be  deluged  with  water, 
are  blessings  which  are  suspended  on  no  conditions  to  be  performed 
by  us. 

In  the  kingdom  of  grace,  as  well  as  that  of  providence,  some  gifts 
are  bestowed  without  conditions.  The  atonement,  that  unspeakable 
gift,  is  one  of  this  class.  Irrespective  of  any  good  thing  to  be  done  by 
our  first  parents  or  any  of  their  children,  God  declared  his  purpose  to 
give  the  Avotnan  a  seed  which  should  bruise  the  head  of  the  serpent. 
The  result  of  this  gift,  in  the  rescue  of  an  innumerable  multitude  from 
the  dominion  of  the  god  of  this  world,  is  no  less  unconditional  than  the 
atonement  itself.  The  Redeemer  has  a  sure  promise,  in  consideration 
of  what  he  himself  has  done,  that  he  shall  see  of  the  travail  of  his  soul 
— that  his  people  {his  by  his  Father's  gift,)  shall  be  willing  in  the  day 
of  his  power.  On  the  promise  of  his  Father,  and  not  on  the  will  of 
rebellious  men,  he  makes  his  dependence  for  the  continuation  of  his 
kingdom  on  earth.  It  is  this  promise  which  emboldens  him  to  say, 
"  All  the  Father  giveth  me  shall  come  to  me." 

There  are  other  blessings  of  grace  which  are  suspended  on  condi- 
tions to  be  performed  by  vs.  The  pardon  of  sin  is  suspended  on  the 
condition  of  our  repentance  ;  deliverance  from  the  curse  of  the  law,  on 
our  acceptance  of  the  atonement.  It  is  as  true  of  those  whom  the 
Father  has  given  to  his  Son,  ns  of  an}'  others,  thr.t  except  they  repent 
they  will  perish  ;  except  they-  believe  they  will  be  damned.  But  even 
their  repentance  and  faith  are  secured  to  their  Redeemer  by  a  cove- 
nant, the  blessings  of  which  rest  on  His  faithfulness,  and  not  on  their 
own. 

To  me  it  would  seem  no  more  proper  to  say,  that  the  r'  ction  of 
grace  depends  on  conditions  to  be  performed  by  sinful  men,  than  to  say 
the  same  concerning  the  atonement.  But  in  saying  it  is  without  con- 
ditions,  we  do  not  mean  that  they  who  were  chosen  in  Christ  will  be 
saved,  Avhether  they  repent  and  believe,  or  remain  impenitent  and  un- 
believing. Their  being  ordained  to  eternal  life,  includes  their  repent- 
ance toward  God  and  faith  toward  our  Lord  Jesus  Christ,  together 
with  everything  else  which  is  necessary  to  their  salvation.  But  what 
we  maintain  is  this  ;  that  while  it  is  proper  to  say,  God  forgives  sin- 
ners  on  condition  of  their  exercising  repentance  and  faith,  it  is  im- 
proper to  represent  their  election  as  resting  on  svch  conditions,  or  on  any 
other  conditions  irkirh  they  themselves  fulfil. 


ELECTION.  169 

In  support  of  election,  in  the  unconditional  sense,  I  will  now  bring 
forward  several  arguments,  which  to  my  own  mind  have  appeared 
conclusive. 

1.  The  scriptures  put  election  or  predestination  before  effectual 
calling ;  and  this  they  appear  to  do  by  design,  as  being  their  natural 
order:  "Whom  he  did  predestinate,  them  he  also  called."  Rom.  viii. 
30.  Men  are  here  represented  as  first  predestinated,  and  then  called  ; 
and  their  being  called  into  the  kingdom  of  Christ  is  the  very  thing  to 
which  they  were  predestinated.  In  the  context  of  the  passage  just 
quoted,  God  is  said  to  predestinate  sinful  men  to  be  conformed  to  the 
image  of  his  Son.  In  the  same  connexion  the  apostle  speaks  of  them 
who  love  God,  as  called  according  to  his  purpose ;  which  not  only  im- 
plies  that  his  purpose  precedes  their  calling,  but  also  that  their  calling 
is  the  very  thing  to  which  his  purpose  related.  In  the  beginning  of 
Paul's  epistle  to  the  Ephesians  he  reminds  them,  that  God  chose  them 
in  Christ  before  the  foundation  of  the  woild,  that  they  should  be  holy. 
He  seems  desirous  they  should  know,  that  they  were  chosen  unto  holi- 
ness, and  not  on  account  of  any  thing  of  this  nature  foreseen  to  exist 
in'them.  The  same  view  of  the  matter  is  given  in  that  declaration 
of  the  Savior,  to  which  I  have  already  had  occasion  to  refer :  All  thai 
the  Father  giveth  me  shall  come  to  me.  They  appear  to  be  given  to  the 
Son,  in  order  to  their  coming  to  him,  and  not  because  it  was  foreseen 
they  would  come. 

If  predestination  is  the  purpose  of  God  to  renew  hearts  which  are 
entirely  depraved,  it  cannot  be  based  on  any  goodness  of  character. 
What  can  be  more  absurd  than  to  say,  it  is  owing  to  some  goodness  in 
the  sinner,  that  God  determines  to  on^mafe  goodness  in  him;  or  to 
say,  that  in  consideration  of  the  life  that  remains  in  him,  or  which  is 
seen  to  be  reviving,  God  determines  to  raise  him  from  the  dead  ?  Had 
predestination  been  the  purpose  of  God  to  pardon  the  penitent,  it  might 
be  proper  to  term  it  conditional ;  but  since  it  is  the  purpose  of  God  to 
give  repentance  to  those  whose  character  is  entirely  sinful,  there  can 
be  no  conditions  on  which  it  can  be  grounded. 

2.  Goodness  of  character  is  explicitly  declared  not  to  have  been  the 
reason  why  those  who  are  saved  were,  in  distinction  from  others,  cho- 
sen to  salvation.  The  nation  of  Israel  were  repeatedly  admonished, 
not  to  ascribe  it  to  their  superior  righteousness,  that  they  were  chosen 
to  enjoy  the  distinguished  privilege  of  being  the  people  of  the  only 
living  and  true  God.  Deut.  vii.  7,  8,  and  ix.  4 — 6.  Ezek  xvi.  1 — 8^ 
Paul,  after  having  spoken  of  the  small  number  of  true  Avorshipers  who 
were  found  in  Israel  in  the  days  of  the  prophet  Elijah,  thus  speaks  of 
his  own  time  ;  "  Even  so  then  at  this  present  time  also,  there  is  a  rem- 
nant according  to  the  election  of  grace."  In  the  next  verse  he  makes 
us  understand  what  he  intended  by  the  election  of  grace :  "  And  if  by 
grace,  it  is  no  more  of  works  ;  otherwise  grace  is  no  more  grace." 
Rom.  xi.  5,  6.  Can  this  be  anything  less  than  an  assertion,  that  the 
works  of  the  elect  were  in  no  sense  the  cause  of  their  election  ?  This 
is  plainly  the  sentiment  he  designs  to  communicate,  in  what  he  says 
concerning  Jacob's  being  chosen  in  distinction  from  Esau  :  "  For  the 
children  being  not  yet  born,  neither  having  done  any  good  or  evil,  that 
the  purpose  of  God  according  to  election  might  stand,  not  of  works, 


170  ,  ELECTION. 

but  of  him  tiiat  calleth."  To  show  that  the  purpose  of  God,  in  merci- 
fully distinguishing  Jacob  from  Esau,  was  not  originated  by  any  fore- 
sight of  the  existence  of  a  better  character  in  Jacob,  it  is  particulai'ly 
noted  that  the  choice  was  made  before  they  had  done  either  good  or 
evil ;  and  then  we  are  expressly  told  it  was  not  of  works,  but  of  him 
that  calleth  ;  which  is  the  same  as  to  attribute  it  to  the  good  pleasure 
of  God,  and  not  to  any  original  goodness  seen  in  him  who  was  the 
object  of  the  divine  choice. 

Paul,  in  writing  to  Timothy,  contradistinguishes  a  calling,  which  is 
according  to  God's  purpose  and  grace,  from  one  which  is  according  to 
works  ;  but  if  the  purpose  of  God  had  been  founded  on  the  foreseen 
good  works  of  those  who  are  called,  where  would  there  be  any  room 
for  this  contrast  ?  Here  is  the  passage  referred  to  :  "  Who  hath  saved 
and  called  us  with  a  holy  calling,  not  according  to  our  works,  but  ac- 
cording to  his  own  purpose  and  grace."  2  Tim.  i.  9.  Some  may  say, 
"  We  grant  it  is  not  for  any  good  works  which  men  do  before  they 
come  to  Christ  that  they  are  elected  ;  it  is  rather  because  they  come 
to  him,  renouncing  all  their  own  works,  and  make  choice  of  him  for 
their  Savior."  Still  if  our  good  choice  were  the  thing  which  deter- 
mined  the  mind  of  God  to  call  us  with  a  holy  calling,  it  is  as  much 
according  to  our  works  that  we  are  called,  as  if  some  outward  act  of 
obedience  had  been  made  the  reason  of  our  election.  But  the  divine 
Teacher,  anticipating  the  distinction  which  some  would  make  between 
good  works  and  a  good  choice,  let  his  disciples  know  they  were  not 
elected  in  view  of  their  better  choice,  any  more  than  on  account  of 
some  other  distiiictiou  of  character.  These  are  his  words,  "Ye  have 
not  chosen  mc,  but  I  have  chosen  you."  '  Your  choice  of  me  is  sub- 
sequent to  my  choice  of  you ;  that  is  the  effect,  of  which  this  is  the 
cause.'  And  did  he  not  make  this  representation  on  purpose  to  raise 
their  views  of  his  free  grace,  and  to  lower  their  high  thoughts  of  them- 
selves ? 

It  is  evident  that  Paul  was  far  from  considering  himself  to  have  been 
comprehended  ia  the  number  of  the  elect,  on  account  of  any  peculiar 
goodness  he  had  while  remaining  in  unbelief.  In  his  view,  the  great- 
ness, rather  than  the  smallness  of  his  guilt,  operated  as  a  reason  for  his 
obtaining  mercy.  It  is  true,  he  spoke  of  his  ignorance  in  unbelief,  as 
that  which  prevented  his  sin  from  being  unpardonable  ;  but  not  as  that 
which  entitled  him  to  pardon.  On  the  contrary,  he  considered  his 
deadly  opposition  to  the  religion  of  Christ  as  furnishing  one  of  the 
reasons  for  his  salvati'on  ;  since  it  fitted  him  to  be  a  striking  monument 
of  the  richest  erace.  Hear  his  own  words  :  "  For  this  cause  I  obtain- 
ed mercy,  tharin  me  first  Jesus  Christ  might  show  forth  all  long-suf- 
fering, for  a  pattern  to  them  that  should  hereafter  believe  on  him  to  life 
everlasting."  1  Tim.  i.  16. 

If  the  elect,  while  remaining  in  unregeneracy,  were  possessed  of  any 
good  traits  of  character,  which  furnish  the  reasons  for  their  being  cho- 
sen unto  salvation,  why  are  they  not  known  by  these  discriminating 
traits  ?  Why  are  they  distinguished  from  their  fellow  sinnei's  by  their 
future,  rather  than  by  their  present  character  ?  Is  it  not  because  they 
have  no  traits  of  character,  while  remaining  unregenerate,  which  make 
them  differ  materially  from  other  men  ?     If,  therefore,  there  is  occasion 


""  ELECTION.  171 

for  their  being  distinguished  at  all,  it  must  be  done  by  applying  to  them 
names  indicative  of  that  character  which,  in  the  purpose  of  God,  they 
are  hereafter  to  possess.  Hence  it  is,  that  the  scriptures  even  now 
denominate  them  the  Lord's  sheep,  and  people,  and  children.  See  John 
X.  16.  Ps.  ex.  3.  Acts  xviii.  10.  John  xi.  52. 

3.  The  eternity  of  God's  choice  of  the  elect,  is  among  the  argu- 
ments furnished  by  the  scriptures  to  prove  it  to  be  unconditional.  Paul, 
in  that  epistle  which  he  wrote  to  the  churches  of  Galatia,  (and  for  the 
very  purpose  of  establishing  them  in  the  doctrines  of  grace,)  makes 
this  interesting  statement  concerning  himself :  "  When  it  pleased  God, 
who  separated  me  from  my  mother's  womb  and  called  me  by  his  grace, 
to  reveal  his  Son  in  me."  Here  the  infinite  blessing  he  had  received, 
in  being  called  into  the  kingdom  of  grace,  is  traced  back  to  a  purpose 
which  God  had  concerning  his  salvation  from  the  day  of  his  birth.  In 
this  statement  we  seem  to  hear  the  apostle  say,  "  All  the  while  I  re- 
mained  the  enemy  of  God  and  the  persecutor  of  his  friends,  he  had  his 
merciful  eye  upon  me,  and  at  length,  in  accordance  with  his  benevo- 
lent  purpose,  he  called  me  by  his  grace."  Jacob's  being  elected  before 
he  was  born,  and  before  he  could  have  done  anything  to  draw  forth  the 
complacency  of  his  Maker,  has  already  been  adverted  to  ;  and  I  would 
now  remark  ;  that  the  account  which  the  apostle  gives  concerning  his 
being  so  early  an  object  of  the  divine  choice,  is  manifestly  designed  to 
establish  this  point,  that  the  choice  was  not  grounded  on  any  good 
works  of  his,  either  done  or  foreseen. 

Paul,  in  tracing  the  purpose  of  God  concerning  his  own  salvation 
up  to  his  birth,  and  concerning  that  of  Jacob  to  a  still  earlier  period, 
ought  not  to  be  understood  to  say,  that  in  either  of  these  cases  he  had 
gone  back  to  the  farthest  limit  of  the  divine  purpose.  Concerning  the 
saints  at  Ephesus,  including  himself,  he  says,  "  According  as  he  hath 
chosen  us  in  him  before  the  foundation  of  the  world,  that  we  should  be 
holy."  Here  the  purpose  of  election  is  carried  back  to  a  period  ante- 
cedent to  the  creation  of  the  world  ;  and  it  is  manifestly  done  to  prove 
that  they  were  not  chosen  for  the  sake  of  any  holiness  foreseen  in 
them,  but  for  the  purpose  of  imparting  it  to  them.  In  that  passage,  in 
the  first  chapter  of  Paul's  second  epistle  to  Timothy,  where  God's 
purpose  and  grace  are  placed  in  opposition  to  our  works  as  the  procu- 
ring  cause  of  our  salvation,  they  are  said  to  be  given  us  in  Christ  before 
the  world  began.  The  scriptures  do  not  speak  of  men  as  pardoned 
and  justified  before  they  are  born  into  the  world,  nor  before  they  are 
bom  of  the  Spirit ;  for  they  are  pardoned  and  justified,  considered  as 
renovated  characters,  as  penitent  believers  ;  but  since  election  relates 
to  them  as  mere  sinners,  and  implies  the  purpose  of  God  to  bring  them 
into  conformity  to  himself,  it  is  with  propriet)''  represented  as  being 
antecedent  both  to  their  spiritual  and  natural  birth,  and  even  to  the 
creation  of  the  world. 

I  have  now  made  a  brief  statement  of  what  appears  to  me  a  plain 
scriptural  account  of  the  docti'ine  under  consideration.  It  has  already 
been  suggested,  that  this  doctrine  has  been  considered  as  one  which  is 
peculiarly  difficult  to  be  understood  :  but  I  am  not  able  to  see  wherein 
this  peculiar  difficulty  consists.  That  it  does  more  than  some  other 
doctrines  to  draw  forth  opposition  from  our  selfish  hearts,  will  not  be 


179  ELECTIOX. 

disputed.  But  if  it  be  meant,  that  the  doctrine  is  inexplicable,  or  that 
its  tendency  is  to  destroy  the  other  doctrines  of  the  gospel,  it  is  far  from 
being  true. 

The  two  different  schemes  of  election,  namely,  the  conditional  and 
the  unconditional,  I  will  now  place  before  the  reader,  by  a  famihar 
illustration.  We  will  suppose  two  houses  of  stone  are  to  be  erected, 
and  the  plan  of  each  is  laid  down.  To  build  one  of  them,  the  sur- 
rounding country  is  searched  to  find  stones  of  such  a  size,  figure,  and 
smoothness,  as  will  fit  into  the  walls.  To  build  the  other,  the  work, 
men  are  sent  directly  to  the  mountains  to  dig  them  out  of  the  quarry. 
Their  shape  and  smoothness  are  not  the  cause  of  their  being  selected  ; 
since  they  are  to  receive  their  figure  and  polish  from  the  hand  of  the 
workmen,  after  the  selection  is  made.  The  first  of  these  buildings  will 
illustrate  that  scheme  of  the  doctrine,  Avhich  makes  the  choice  of  God 
depend  on  good  moral  qualities  foreseen  in  the  elect :  the  other  illus- 
trates  that  vieAv  of  the  doctrine  which  has  been  given  in  the  preceding 
pages. 

It  may  be  thought  by  some,  that  the  word  foreknowledge,  which  is 
used  more  than  once  in  relation  to  this  subject,  tends  to  give  support  to 
an  election  which  is  conditional.  Paul  says,  "  Whom  he  did  foreknow, 
he  also  did  predestinate  to  be  conformed  to  the  image  of  his  Son." 
And  Peter  says,  "  Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit  unto  obedience."  It  is 
manifest,  however,  that  neither  of  these  apostles  speaks  concerning 
God's  foreknowledge  of  the  elect,  as  though  it  were  based  on  any  good- 
ness discovered  in  them.  Paul  speaks  of  those  whom  God  foreknew, 
as  still  needing  to  be  predestinated  to  a  conformity  to  the  image  of  his 
Son.  And  Peter  represents  such  as  were  elected  according  to  the 
foreknowledge  of  God  the  Father,  as  being  brought  to  obedience  by  the 
sanctification  of  the  Spirit.  This  representation  of  Peter  agrees  with 
what  Paul  writes  to  the  Thessalonians,  when  he  tells  them,  God  had 
from  the  beginning  chosen  them  to  salvation,  through  sanctification  of 
the  Spirit  and  belief  of  the  truth.  As  they  were  chosen  to  salvation, 
so  the  sanctification  of  the  Spirit  and  Ihe  belief  of  the  truth,  as  a  pre- 
paration for  the  enjoyment  of  thai  salvation,  were  comprehended  in  the 
divine  purpose  concerning  them.  We  have  seen  a  number  of  pass- 
ages where  the  terms  election,  predestination,  and  purpose,  are  mani- 
festly introduced  with  an  express  design  to  exclude  any  original  good. 
ness  from  being  considered  as  the  cause  why  some  are  chosen  to 
salvation  in  distinction  from  others.  But  I  presume  no  passage  can  be 
found  where  God's  foreknowledge  of  the  salvation  of  men  is  declared 
to  be  built  on  any  such  original  differences  of  character. 

if  foreknowledge  be  considered  as  a  distinct  thing  from  predestination, 
and  yet  preceding  it  in  the  order  of  nature,  it  must  be  understood  as 
synonymous  with  that  knowledge  or  wisdom  which  God  employs  in 
selecting  the  objects  of  his  choice,  the  monuments  of  his  grace.  His 
choice  of  the  elect,  though  not  regulated  by  their  goodness,  is  not  made 
without  the  exercise  of  the  most  consummate  wisdom  and  prudence. 
See  Eph.  i.  8.  The  glory  of  the  divine  name,  and  the  good  of  the 
moral  system,  are  always  consulted.  The  word  forehiowledge,  as  it 
is  used  in  these  passages,  may  mean  the  same  as  purpose.       When 


ELECTION.  173 

Paul  says,  "  Whom  he  did  foreknow,  them  he  did  predestinate  to  ba 
conformed  to  the  image  of  his  Son,"  he  may  be  understood  to  use  the 
word  foreknowledge,  for  God's  general  purpose  to  save  the  elect ;  and 
'predestinate,  for  his  special  purpose  to  prepare  them  for  that  salvation, 
by  bringing  them  into  a  spiritual  likeness  to  their  divine  Head. 

It  is  objected  against  the  doctrine  of  election,  that  it  necessarily  im- 
plies,  as  its  counterpart,  the  doctrine  of  reprobation.  It  is  true  that  the 
election  of  some,  in  distinction  from  their  fellows,  must  imply  the  non. 
election  or  reprobation  of  the  rest.  So  the  conversion  of  a  particular 
part  of  mankind  by  the  Spirit  of  God,  supposes  the  other  part  not  to 
receive  the  favor  of  converting  grace.  God  has  an  end  to  answer  by 
the  vessels  of  mercy  prepared  unto  glory  ;  also  by  the  vessels  of  wrath 
fitted  to  destruction  ;  and  the  ultimate  end  is  the  same  in  both  cases, 
namely,  the  display  of  his  holy  character,  to  the  benefit  of  the  intelli- 
gent  universe.  They  who  are  not  included  in  the  election  of  grace, 
were  not  left  out  through  ill  will  or  indifference.  An  infinite  regard 
to  the  interests  of  an  extensive  and  everlasting  kingdom  led  to  this  re- 
suit.  Mysterious  as  it  may  seem,  the  only  wise  God  saw  it  would  be 
best  that  the  Stone,  which  he  should  lay  in  Zion  for  a  foundation, 
should  also  be  "  a  stone  of  stumbling  and  rock  of  offense,  even  to  them 
which  stumble  at  the  word,  being  disobedient,  whereunto  also  they  were 
appointed.^^     1  Pet.  ii.  8. 


THE       ARTICLE       HARMONIZED. 

This  Article  so  entirely  coalesces  with  the  one  we  last  considered, 
that  some  may  think  it  not  distinguishable  from  it.  The  distinction  ia 
merely  this ;  sovereign  grace,  in  renewing  the  hearts  of  men,  repre- 
sents God  as  now  making  a  difference  in  their  character,  according  to 
his  good  pleasure  ;  whereas  predestination  carries  this  matter  back  to 
cteruity,  and  shows  us  that  the  difference,  Avhich  we  see  him  now  ma- 
king by  his  special  grace,  is  one  he  always  intended  to  make.  Pre- 
destination informs  us,  that  those  whom  God  now  calls  by  his  grace, 
are  "  called  according  to  his  purpose"  Once  grant,  it  is  by  the  grace 
of  God  that  some  sinners,  in  distinction  from  others,  become  believers, 
and  you  must  admit  the  doctrine  of  personal  election.  If  it  is  God 
who  has  begotten  us,  it  must  be  of  his  own  will  that  he  begat  us ;  for 
he  could  not  do  it  without  an  intention.  What  could  be  more  absurd 
than  to  sa)^  God  has  given  to  a  certain  man  (Saul  of  Tarsus,  for  ex- 
ample) a  new  heart ;  but  he  did  it  without  intending  it — or  at  least, 
without  an  intention  of  giving  it  to  him  in  distinction  from  any  other 
man  ?  If  God  intends  to  give  a  new  heart  at  the  moment  Avhen  he  does 
it,  he  must  have  alv/ays  had  the  iateufiou  ;  else  there  is  a  new  purpose 
in  his  mind,  and  he  is  not  unchangeable.  But  we  are  assured,  that  "  tlie 
counsel  of  the  Loi'd  standeth  forever,  and  the  thoughts  of  his  heart  to 
ail  generations."     Ps.  xxxiii.  11. 

If  we  can  see  it  consistent  for  God  at  the  present  time  to  have  mercy 
on  one  sinner  and  harden  another,  to  regenerate  one  and  leave  another 
unregencrated,  there  need  be  no  difficulty  with  the  doctrine  of  election, 
which  implies  no  more  than  this;    Ihat  the  difference  which  is  now 

22 


174  BLECTION. 

made  is  the  result  of  his  eternal  counsel.  Surely  if  it  becomes  him  at 
the  present  time  to  do  what  he  does,  there  can  be  no  reasonable  objec- 
tion against  his  having  always  purposed  to  do  so.  On  the  contrary, 
this  augments  our  conceptions  of  his  goodness ;  since  it  proves  him  to 
have  been  from  eternity  possessed  of  that  excellency  of  character  which 
by  his  benevolent  acts  he  is  now  displaying  before  us.  "  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  places  in  Christ ;  according  as 
he  hath  chosen  us  in  him  before  the  foundation  of  the  world."  Here, 
for  the  sake  of  increasing  the  revenue  of  })raise,  the  apostle  teaches  the 
saints  at  Ephesus,  to  trace  the  stream  of  their  spiritual  blessings  back 
to  the  eternal  electing  love  of  God  as  its  source.     Eph.  i.  3,  4. 

In  pointing  out  the  harmony  between  this  Article  and  the  ninth,  it 
was  impossible  to  avoid  showing  its  agreement  with  the  eighth.  The 
agreement  between  regeneration,  as  held  by  the  orthodox,  and  personal 
election,  can  be  seen  at  a  glance.  Regeneration  does  not  wait  for  the 
sinner's  heart  to  become  good  before  it  commences  its  operations.  It 
has  never  found  a  heart  in  any  other  state  than  that  of  entire  alienation 
from  God  ;  yet  this  has  not  prevented  the  exertion  of  its  transforming 
influence.  Since  predestination,  according  to  divine  arrangement,  has 
an  antecedence  to  regeneration,  it  could  never  be  originated  by  the  dis- 
covery of  anything  morally  good  in  the  objects  of  its  choice.  Regen- 
eration and  election  agree  in  this,  they  are  both  of  them  personal  and 
unconditional.  As  particular  persons,  and  not  particular  characters, 
are  called  out  of  darkness  into  marvellons  light,  so  also  particular  per- 
sons were  predestinated  to  enjoy  this  favor.  As  the  grace  of  regene- 
ration  could  never  bs  displayed,  if  it  were  suspended  on  acceptable 
conditions,  to  be  performed  by  creatures  dead  in  trespasses  and  sins,  so 
it  must  have  been  with  the  grace  of  election.  If  renewing  grace  finds 
the  sinner  altogether  impure,  the  purpose  of  God  to  renew  him  must,  of 
course,  have  contemplated  him  as  destitute  of  every  thing  that  could 
attract  the  divine  complacency. 

Let  us  next  see  what  agreement  this  Article  has  with  the  sixth  and 
seventh.  The  sixth  Article  exhibits  the  God  of  grace  freely  offering 
pardon  to  every  man,  who  shall  accept  of  the  terms  on  which  the  offer 
is  made.  Now  if  it  were  a  fact,  that  some  sinners  stood  ready  to  ac- 
cept the  offer,  and  yet,  because  they  were  not  included  in  the  number 
of  the  elect,  could  not  be  received  to  favor,  there  would  be  a  palpable 
disagreement  between  that  and  the  present  Article.  If  God  has  made 
the  offer  of  salvation  to  every  man  who  shall  comply  with  gospel  pro- 
posals, then  every  man  who  complies  will  most  assuredly  be  saved. 
Him  that  cometh  to  me  I  will  in  no  wise  cast  out.  These  are  the  words 
of  Truth  itself,  and  they  will  stand,  if  heaven  and  earth  should  pass 
away. 

One  of  the  most  formidable  objections  to  the  doctrine  of  personal 
election,  has  been  originated  by  the  presumption,  that  it  lessened  the 
number  who  would  receive  the  benefit  of  the  atonement.  But  does  the 
word  of  God,  or  do  any  of  the  ministers  of  the  word  who  preach  this- 
doctrine,  represent  it  as  excluding  from  the  divine  favor  a  single  peni- 
tent 1  The  doctrines  which  may  with  more  propriety  be  considered  as 
lessening  the  number  of  the  saved,  are  those  that  increase  the  qualifi- 


ELBCTIOiV.  175 

cations  requisite  to  an  admission  into  heaven,  and  thus  diminish  the 
number  who  can  claim  the  privilege  of  being  admitted  there.  It  would  be 
more  proper  to  raise  this  objection  against  the  doctrine  of  regeneration ; 
especially  against  that  view  of  it,  which  makes  disinterested  affection 
essential  to  its  genuineness.  The  predestination,  which  is  revealed  in 
the  scriptures,  we  may  rest  satisfied,  is  not  against  the  promises  which 
are  therein  revealed.  Has  the  God  of  truth  said,  "  He  that  confesseth 
and  forsaketh  his  sins  shall  find  mercy  ?"  then  such  an  one  will  assur- 
edly  find  mercy.  No  decree  of  election  or  reprobation  will  prevent  it. 
Has  he  said,  "  Whosoever  will,  let  him  take  the  water  of  life  freely  ?" 
then  there  is  no  secret  purpose  which  will  in  the  least  degree  hinder 
the  wiUing  soul  from  drinking  its  fill  of  the  water  of  fife. 

Thus  have  we  seen,  that  the  sixth  Article  is  not  at  all  invalidated  by 
the  one  now  under  consideration.  And  we  ought  not  to  forget  that  the 
seventh,  which  exhibits  the  sinner's  indisposition  to  accept  of  the  prof- 
fered salvation,  is  as  fully  supported  by  scripture  testimony  as  the  sixth. 
All  men  when  invited,  and  even  urged  to  the  gospel  feast,  refuse  to 
come  ;  and,  so  long  as  they  are  left  to  their  native  choice,  continue  to 
refuse.  Now  with  this  fact  before  us,  what  would  there  be  to  insure 
the  salvation  of  a  single  sinner,  if  the  doctrine  of  election  were  exclu- 
ded  from  our  system  ?  The  great  Omniscient  knew  what  was  in  man. 
He  well  knew  that  man's  heart  was  fully  set  to  do  evil,  and  in  a  state 
of  entire  opposition  to  his  holy  character,  whether  exhibited  in  the 
punishment  or  in  the  pardon  of  sin.  He  must  of  consequence  have 
foreseen  that  the  gospel,  though  worthy  of  all  acceptation,  would  in  fact 
be  rejected  by  all.  What,  then,  could  make  it  sure,  that  in  such  a 
world  as  this  the  Shepherd  would  gather  a  flock,  or  that  the  King,  set 
on  the  holy  hill  of  Zion,  would  be  able  to  gain  any  subjects  ?  There 
was  nothing,  except  the  immutable  purpose  of  God,  that  the  sheep 
should  hear  his  voice  and  follow  him  ;  and  that  rebellious  foes  should 
become  willing  subjects  in  the  day  of  his  power.  On  this,  and  not  on 
the  depraved  will  of  man,  was  the  Redeemer's  dependence  for  a  people 
to  serve  him. 

The  agreement  of  the  present  Article  with  the  sixth  and  seventh  could 
not  be  shown,  without  discovering  at  the  same  time  its  agreement  with 
the  Jifth.  Were  the  doctrine  of  election,  in  the  unconditional  sense, 
dropped  out  of  our  creed,  the  infinite  atonement  might  be  wholly  lost 
as  to  its  saving  efficacy  :  there  Avould  be  nothing  to  insure  the  Redeem- 
er a  reward  for  his  obedience  unto  death.  But  the  doctrine  of  which 
we  are  now  treating,  shows  that  things  are  not  left  in  such  uncertainty. 
Hear  the  declaration  of  the  evangelical  prophet ;  "  When  thou  shalt 
make  his  soul  an  offering  for  sin,  he  shall  see  his  seed — the  pleasure  of 
the  Lord  shall  prosper  in  his  hand.  He  shall  see  the  travail  of  his  soul 
— he  shall  justify  many  ;  for  he  shall  bear  their  iniquities.  Therefore 
will  I  divide  him  a  portion  with  the  great,  and  he  shall  divide  the  spoil 
with  the  strong  ;  because  he  hath  poured  out  his  soul  unto  death." 

"  But  what  harmony  (it  may  be  asked)  can  there  be  between  a  par- 
ticular election  and  a  general  atonement  ?"  On  this  point,  I  am  sensible, 
there  exists  a  difference  of  opinion  among  men  whose  views  of  Chris- 
tian doctrine,  for  the  most  part,  are  the  same.  To  prevent  all  conten- 
tion concerning  things  in  which  we  are  agreed,  let  our  brethren,  who 


173  -  ELECTION. 

consider  the  atonement  to  be  as  limited  in  its  provision  as  in  its  appli- 
cation, understand,  that  they  who  hold  a  different  sentiment,  do  not 
oppose  a  limited  atonement  on  the  ground  of  injustice.  We  are  ready 
to  acknoAvledge,  as  God  was  under  no  obligation  in  point  of  justice  to 
save  any  of  his  fallen  creatures,  he  was  at  full  liberty  to  provide  for  the 
salvation  of  a  part,  without  being  under  obligation  to  provide  for  the 
salvation  of  the  rest.  The  consistency  of  this  he  has  strikingly  illus- 
trated,  inasmuch  as  he  has  passed  by  all  the  rebellious  angels,  without 
making  any  px-ovision  for  them  to  enjoy  a  second  probation.  We  grant, 
t-hat  since  our  oifended  Sovereign  might  justly  have  abandoned  the 
whole  of  Adam's  race,  and  provided  no  atonement  for  any  of  them,  he 
was  at  full  liberty,  in  case  he  did  make  such  a  provision,  to  restrict  it 
to  the  elect.  Had  the  human  race  been  considered  as  thrown  into  two 
great  divisions,  separated  by  the  Atlantic  ocean,  he  would  have  had  an 
undoubted  right  to  provide  an  atonement  for  that  portion  inhabiting  the 
eastern  continent,  without  including  in  this  provision  the  inhabitants  of 
the  western.  But,  in  case  the  provision  had  been  limited  to  the  east- 
era  continent,  would  he  have  sent  his  servants  to  the  western,  to  invite 
them  also  to  partake  of  its  blessings  ? 

As  we  wish  our  brethren  not  to  mistake  our  sentiments,  so  we  will 
endeavor  not  to  misunderstand  theirs.  We  know  that  they  believe 
with  us  in  the  infinite  greatness  of  our  Redeemer,  and  consequently  in 
the  infinitude  of  his  atonement  for  sin.  They  do  not  suppose  the 
atonement  fails  of  being  general,  through  any  defect  in  its  nature  or 
fulness.  They  will  gran.t,  I  presume,  that  in  case  it  had  pleased  God 
to  make  the  atonement  general,  no  greater  sufferer,  nor  greater  suffer- 
ings would  have  been  required, 

fn  the  things  which  have  now  been  stated,  both  sides  are  agreed. 
They  are  also  agreed  in  believing  there  is  a  limitation  as  to  the  extent 
of  the  blessings  of  salvation  to  be  enjoyed  by  the  children  of  Adam; 
and  thiy  iiniitation  they  both  trace  back  to  an  eternal  purpose  of  the 
divine  mind.  The  point  of  disagreement  between  them,  relates  to  the 
place  where  to  fix  the  liinitation.  The  one  side  fix  it  in  the  provision 
made,  and  the  other  in  its  application.  Thsy  who  believe  in  a  general 
atonement,  think  there  is  no  harmony  between  a  particular  atonement 
and  a  general  offer  of  its  benefits  ;  and  their  brethren  seem  to  think, 
that  a  general  atonement  and  particular  election  are  altogether  incon- 
gruous. 

But  why,  I  would  a-^k,  ig  there  not  as  much  congruity  between  a 
general  provision  of  grace,  and  a  particular  election  of  the  persons  who 
are  to  be  savingly  benefited  b)^  it,  as  between  general  provisions  to  pre- 
serve the  innocency  of  creatures,  under  the  covenant  of  works,  and  a 
purpose  to  render  those  provisions  effectual  to  only  a  part  of  them  ?  All 
the  angels  had  the  offer  of  eternal  life,  under  the  covenant  of  works, 
while  only  a  part  of  them  were  actually  benefited  by  those  provisions. 
Those  who  received  the  benefit  and  kept  their  first  estate,  v.re  called 
"the  elect  angels."  They  were  elected,  in  distinction  from  their  as- 
sociates who  apostatized,  as  much  as  those  who  are  saved  fro-n  among 
men  were  elected,  in  distinction  from  such  as  are  lost.  And  the  elec- 
tion  of  the  former  was  as  early,  and  as  unconditional  as  that  of  the 
latter.     If  the  r.on-election  of  tho  apostate  angeb  did  not  prevent  them 


ELECTION.  177 

from  enjoying  a  state  of  probation  under  the  covenant  of  works,  we  can 
see  no  reason  wtiy  the  non-election  of  a  part  of  the  children  of  Adam 
should  hinder  their  enjoyment  of  a  probation  of  mercy.  As  the  bless- 
ings of  the  first  covenant  were  proffered  to  all  the  angels,  irrespective 
of  the  divine  purpose  respecting  them  ;  so  are  the  blessings  of  the  new 
covenant  proffered  to  all  the  children  of  men ;  and  if  we,  to  whom 
these  blessings  are  proffered,  are  lost,  it  is  because  we  neglect  the  great 
salvation. 

Between  this  and  the  fourth  Article  the  harmony  is  very  apparent. 
In  this  Article  it  has  been  shown  that  God's  purpose  was  not  based  on 
any  goodness  of  character  foreseen  in  the  elect :  in  that,  man's  natural 
state,  until  changed  by  regenerating  grace,  was  shown  to  be  entirely 
corrupt.  Now  it  is  evident,  that  in  case  our  views  of  man's  natui-al 
state  are  correct,  our  views  of  the  unconditional  nature  of  election  can 
not  be  wrong  ;  for  if  no  degree  of  goodness  is  to  be  found  in  the  hearts 
of  the  unregenerate,  then  most  certainly  goodness  of  character  can  not 
furnish  the  reason  for  their  being  chosen  :  unless  by  goodness  be  meant 
lower  degrees  of  depravity  among  creatures  entirely  destitute  of  holi- 
ness. We  will  not  say  there  is  not  this  difference  between  the  unre- 
generate. Nor  would  we  say,  that  God  does  not  more  commonly  take 
his  elect  from  among  the  moral  than  from  among  the  vicious.  Yet  it 
is  made  evident,  both  from  scripture  and  fact,  that  he  not  unfrequently 
passes  by  the  moral,  and  takes  the  vicious :  which  is  enough  to  show 
that  morality,  or  unregenerate  goodness,  entitles  no  man  to  a  place 
among  God's  elect ;  and  that  great  wickedness  does  not  necessarily 
preclude  a  sinner  from  being  comprehended  in  that  number.  It  is  also 
evident,  if  the  moral  are  entirely  destitute  of  holiness,  and,  consequent- 
ly, of  a  disposition  to  accede  to  the  holy  terms  of  salvation,  their  election 
must  be  as  unconditional  as  that  of  the  most  hardened  rebels.  Equally 
in  both  cases  they  must  be  chosen,  not  because  they  are  holy,  but  that 
they  should  be  holy  :  they  must  be  predestinated  unto  conformity  to  the 
image  of  Christ,  and  not  on  account  of  the  least  approximation  to  such 
conformity  that  is  discovered  in  their  natural  hearts. 

If  the  agreement  of  this  Article  with  the  third  be  not  discovered  at 
the  first  glance,  as  was  its  agreement  with  the  fourth,  there  is  certainly 
no  disagreement.  The  third  Article  exhibits  the  law  of  God  as  a  per- 
fect rule,  laying  an  obligation  on  all  men  to  be  holy,  in  imitation  of  their 
Creator.  To  this  law  the  carnal  mind,  the  natural  heart  of  every  man, 
obstinately  refuses  subjection.  On  creatures  of  such  a  character,  the 
law  might  execute  the  penalty  of  eternal  death,  and  the  throne  of  Hea- 
ven would  be  guiltless.  Instead,  therefore,  of  our  having  reason  to 
complain,  that  among  the  many  who  are  called  so  few  are  chosen,  we 
are  really  laid  under  everlasting  obligation  to  give  thanks  and  praise  to 
God,  that  we  are  not  all  left  under  the  curse  of  his  holy  law,  to  suffer 
the  due  reward  of  our  deeds. 

This  Article  is  in  harmony  with  those  two  with  which  our  system 
commenced.  Is  it  reasonable  to  believe,  that  a  Being  of  infinite  per- 
fection would  undertake  to  work  without  a  plan ;  or  that,  in  the  chief 
of  all  his  works,  he  should  have  no  definite  object  which  he  designed 
to  accomplish  ?  Would  it  be  worthy  of  the  character,  which  we  have 
seen  to  be  claimed  by  the  God  and  Father  of  our  Lord  Jesus  Christ,  to 


178  ELECTION. 

suppose  him  to  have  given  his  Son  to  die  for  sinners,  without  his  de- 
termining  what  should  be  the  result  of  such  a  costly  sacrifice  !  Election 
is  that  doctrine  in  our  system,  which  secures  a  happy  result  to  the  death 
of  Christ,  even  the  glory  that  should  follow,  in  the  salvation  of  all  those 
who  were  given  to  him  of  the  Father.  "  Having  predestinated  us," 
said  the  grateful  apostle,  "unto  the  adoption  of  children  by  Jesus  Christ 
unto  himself,  according  to  the  good  pleasure  of  his  will,  to  the  praise 
of  the  glory  of  his  grace." 

Thus  have  we  seen  that  election,  in  the  sense  it  was  understood  by 
the  Reformers,  and  as  it  has  ever  been  understood  by  the  Orthodox,  is 
plainly  a  scriptural  doctrine,  and  that  it  constitutes  one  essential  link  in 
the  harmonious  chain  of  gospel  truth.  Who,  I  now  ask,  can  point  to  a 
single  text  which  denies  or  contemns  this  doctrine  ?  Is  there  a  text 
which  tells  us,  all  were  predestinated  to  be  conformed  to  the  image  of 
Christ,  one  as  much  as  another?  or  that  one  man  was  no  more  chosen 
in  Christ  Jesus  than  another  ?  If  it  should  be  said,  "  The  reason  why 
the  scripture  has  not  refuted  the  doctrine  is,  that  it  did  not  contemplate 
its  existence ;"  I  would  ask,  what  doctrine  is  that  which  the  apostle 
supposes  would  draw  forth  this  objection ;  Why  doth  he  yet  find  fault  1 
for  who  hath  resisted  his  will  ?     Rom.  ix.  19. 

The  argument  against  this  doctrine  which  is  derived  from  the  decla- 
ration,  "  God  is  no  respecter  of  persons,"  I  believe  is  relied  on  as  much 
as  any  other  ;  but  in  reality  it  is  nothing  to  the  point.  This  was  shown 
under  the  Article  immediately  preceding  the  one  now  under  consider- 
ation ;  to  which  the  reader  is  referred.  Where,  then,  is  the  class  of 
texts,  or  even  the  solitary  passage,  which  explicitly  or  implicitly  op- 
poses  the  doctrine  in  question  ?  I  know  there  are  many  who  imagine, 
that  all  that  part  of  the  word  of  God  that  shows  the  offer  of  salvation 
to  be  general,  is  so  much  proof  against  any  predetermined  limitation,  as 
to  the  success  with  which  this  offer  should  meet.  But  those  who 
adopt  the  doctrine  of  a  particular  election,  still  believe  there  is  a  free 
offer  of  salvation  made  to  all :  and  as  they  believe,  so  they  speak  and 
so  they  preach.  And  they  see  no  more  propriety  in  denying  one  of 
fx'hese  truths  of  revelation  than  the  other  ;  no  more,  in  making  use  of 
the  free  offer,  to  annul  the  doctrine  of  election,  than  in  making  use  of 
this,  to  destroy  that.  They  are  both  revealed  ;  and,  for  aught  that  we 
can  see,  with  equal  clearness :  why,  then,  should  they  not  both  be  be- 
lieved ? 

Some  may  think  that  all  those  passages  of  scripture,  which  teach 
the  importance  of  preaching  and  hearing  the  gospel,  are  so  many  proofs 
against  the  truth  of  this  doctrine.  But  if,  as  we  have  seen,  there  is  no 
divine  purpose  to  obstruct  the  way  of  those  who  are  disposed  to  accept 
the  gospel  offer,  what  discouragement  can  this  doctrine  present  either 
to  the  preacher  or  to  the  hearer  ?  Is  it  not  actually  an  encouraging 
doctrine  ?  If  there  is  a  purpose  in  the  divine  mind,  which  insures  the 
salvation  of  a  multitude  of  the  human  race,  and  of  some  in  every  gen- 
eration,  it  is  easy  to  see  how  a  knowledge  of  the  fact  should  serve  to 
encourage  both  the  preacher  and  the  hearers-     See  Acts  xviii.  10. 

But  does  not  the  purpose  of  God  to  save  a  particular  number  of  the 
race,  rend?r  preaching  and  hearing  needless  ?  No  more  than  the  plan, 
which  an  architect  draws  concerning  the   house  he  is  about  to  build. 


ELECTION.  179 

renders  needless  all  the  subsequent  labor  he  expends  and  employs  to 
carry  it  into  execution.  Means  certainly  are  not  rendered  useless  by 
being  made  subservient  to  a  plan.  As  God's  plan  concerning  the  tab- 
ernacle included  every  board  and  socket,  every  curtain  and  loop,  and 
the  labor  requisite  to  complete  the  whole  ;  so  it  is  with  his  purpose  in 
relation  to  the  redeemed  church  ;  it  embraces  every  thing  which  is 
requisite  to  be  done.  Much  is  to  be  effected  by  human  instrumentality  ; 
but  it  is  all  comprehended  in  the  consistent  counsel  of  His  will,  who 
has  the  sovereign  control  of  all  the  actions  of  men.  Paul  did  not  con- 
sider the  purpose  of  election  as  rendering  it  needless  to  preach  the 
gospel  to  unbelievers.  If  he  had,  we  should  not  have  heard  him  say, 
"  Therefore  I  endure  all  things  for  the  elect''s  sakes,  that  they  may  also 
obtain  the  salvation  which  is  in  Christ  Jesus."     2  Tim.  ii.  10. 

But  does  not  this  doctrine  free  the  non-elect  from  blame  ;  and  thus 
prove  itself  to  be  utterly  incapable  of  a  scriptural  defense  ?  If  the 
doctrine  be  first  condemned,  as  possessing  a  character  so  vile  as  to 
make  it  a  crime  to  speak  a  word  in  its  behalf,  there  will  be  no  possi- 
bility  of  preventing  its  condemnation,  though  a  host  of  plain  texts  of 
scripture  should  witness  in  its  favor.  I  now  demand  proof  of  the  alle- 
gation, that  this  doctrine  frees  from  blame  such  as  are  not  elected.  Is 
not  this  plea  invented  by  those  who  wish  to  sin,  and  yet  hate  to  be 
blamed  for  it  ?  Let  it  be  remembered,  it  is  the  very  nature  of  sin  to 
seek  to  rid  itself  of  the  blame  it  incurs.  The  slothful  servant  in  the 
parable  evidently  wished  to  clear  himself  from  the  guilt  attached  to 
slothfulness,  though  he  had  done  nothing.  To  clear  himself,  he  con- 
demned his  Master :  "  Lord,  I  knew  thee  that  thou  art, an  hard  man." 

The  children  of  the  wicked  one  act  agreeably  to  their  ungodly  na- 
ture, when,  on  finding  out  that  God  is  fulfilling  his  purposes  by  their 
sins,  they  exclaim,  "  Why  doth  he  yet  find  fault  1  for  who  hath  resisted 
his  will  ?  " — and  when  they  say  concerning  those  abominations,  which 
they  would  no  sooner  part  Avith  than  •with  their  right  eye,  "  We  are 
delivered  to  do  all  these  abominations."  The  great  difficulty  of  rea, 
soning  with  men  on  this  subject,  arises  from  this  circumstance  ;  that 
they  seem  to  require  that  their  hearts  should  be  pleased,  before  they  will 
suffer  their  understandings  to  be  convinced. 

The  non-elect  are  chargeable  with  guilt,  and  the  elect  too,  for  all 
their  unregenerate  obstinacy.  When  this  obstinacy  is  removed  from 
the  hearts  of  any,  they  condemn  it  as  a  criminal  thing  :  and  it  is  not 
the  less  criminal  where  it  remains.  If  the  demand  be  made  of  the 
fool  in  whose  hand  a  price  is  put  to  get  wisdom,  why  he  does  not  be- 
come wise  ;  he  must  own,  it  is  because  he  has  no  heart  to  it.  This 
disinclination  of  heart  to  get  wisdom  is  highly  criminal.  Nor  can  its 
coincidence  with  the  purposes  of  God  destroy  or  lessen  its  criminality. 
This  coincidence  was  what  Joseph  very  distinctly  placed  before  his 
brethren,  at  the  very  time  he  was  using  every  expedient  in  his  power 
to  bring  them  to  exercise  a  godly  sorrow  for  their  sin.  The  same  was 
done  by  Peter,  in  that  memorable  sermon  on  the  day  of  Pentecost,  the 
object  of  which  was  to  bring  the  crucifiers  of  Christ  to  unfeigned  re^. 
pentance.     Gen.  xlv.  5 — 8.    Acts  ii.  23. 

How,  it  may  be  asked,  can  a  knowledge  of  the  fact,  that  our  wick- 
eduess  has  not  frustrated,  but  fulfilled  the  decrees  of  God,  have  any 


I 


180  ELECTION. 

tendency  to  increase  our  conviction  of  guilt  for  the  commission  of  that 
wickedness  ?  To  this  I  reply  in  few  words  :  While  a  knowledge  of 
this  fact  does  nothing  to  destroy  in  our  minds  a  consciousness  of  crimi- 
nality for  voluntary  wickedness,  it  is  calculated  to  promote  repentance, 
by  exalting  our  views  of  the  greatness  and  holiness  of  that  God  against 
whom  all  our  sin  has  been  committed.  It  shows  us  that  he  is  so  great 
as  to  be  able  to  rule  his  enemies,  and  even  their  enmity  itself;  and  that 
he  is  so  holy  as  to  make  a  good  use  of  their  sin,  causing  it  to  further 
the  designs  of  his  benevolence.  It  shows  that  the  elect  will  be  to  the 
praise  of  the  glory  of  his  grace,  and  the  reprobate  to  the  praise  of  the 
glory  of  his  justice.  Rom.  ix.  21 — 23.  Could  the  enemies  of  God 
believe  they  had  already  frustrated  his  designs,  they  might  hope  to  do 
it  in  future  ;  and  in  that  case  I  am  persuaded  he  would  not  appear  so 
terrible  to  them  as  he  now  does.  There  would  not  be  all  the  motives 
that  now  exist,  to  urge  their  immediate  and  unconditional  submission 
to  his  holy  and  uncontrollable  sovereignty. 

But  it  is  unnecessary  further  to  pursue  this  train  of  thought.  What 
has  been  already  said  will  serve  to  show,  that  the  doctrine  of  this  Arti- 
cle is  not  only  true,  and  in  harmony  with  the  whole  scheme  of  grace, 
but  also  that  it  is  a  doctrine  which  is  capable  of  exerting  a  practical 
and  salutary  influence. 


REMARKS. 

1.  Predestination,  or  a  divine  purpose,  presents  no  more  of  an  ob- 
stacle to  our  salvation,  than  it  does  to  our  acquisition  of  temporal  good. 
The  purpose  of  God  extends  to  the  one  as  much  as  to  the  other.  If  it 
is  a  discouragement  to  our  making  an  effort  to  be  saved,  it  is  equally 
so  in  relation  to  those  efforts  which  we  make  to  gain  property,  health, 
or  any  other  temporal  good.  Yet  it  so  happens,  that  the  same  man, 
who  considers  a  divine  purpose  as  a  sufficient  reason  for  his  neglecting 
the  means  of  grace  and  the  concerns  of  his  soul,  does  not  think  of  its 
being  any  reason  at  all,  why  he  should  neglect  the  appointed  means  of 
procuring  property,  or  preserving  the  health  of  his  body.  How  shall 
we  account  for  this  marked  difference  in  the  two  cases  ?  It  is  ac- 
counted for  by  that  entire  aversion  which  the  natural  heart  has  to  holi- 
ness, and  to  the  use  of  those  means  by  which  it  is  obtained  and  increa- 
sed.  Had  men  been  as  willing  to  labor  for  the  meat  that  endureth  to 
everlasting  life,  as  for  that  which  perisheth,  predestination  would  never 
have  been  thought  of  as  presenting  an  obstacle  in  their  way,  in  the  one 
case  moi*e  than  in  the  other. 

2.  From  the  view  which  we  have  taken  of  the  election  of  grace, 
we  do  not  perceive  how  the  prospect  of  salvation  to  a  world  of  sinners 
would  be  at  all  brightened  by  striking  this  doctrine  from  our  creeds. 
Were  it  stricken  out,  there  would  still  be  no  hope  of  salvation  to  any 
but  those  who,  by  accepting  the  gospel  offer,  become  meet  for  the  hea- 
venly  inheritance.  And  surely  this  doctrine  does  not  throw  the  least 
obstacle  in  the  way  of  any  sinner  of  this  character.  When  the  Savior 
had  said,  *'  All  the  Father  giveth  me  shall  come  unto  me  ;  "  lest  some 
poor  broken-hearted  sinner  should  be  afraid  he  was  not  comprehended 


ELECTION.  181 

in  the  number  which  Avas  given  to  him,  he  adds,  "  and  him  that  cometh 
unto  me  I  will  in  no  wise  cast  out."  If  such  a  thing  could  be,  that  a 
sinner,  who  was  not  included  in  the  number  which  the  Father  gave  his 
Son,  should  actually  come  to  the  Son,  this  promise  would  secure  his 
salvation.  He  would  in  no  wise  be  cast  out.  Now  if  election  pre- 
sents no  difficulty  in  the  way  of  the  sinner's  salvation,  in  addition  to 
that  which  arises  from  his  own  depravity,  he  is  very  uncandid  in 
charging  this  doctrine  with  being  the  blame- worthy  cause  of  his  ever- 
lasting ruin. 

3.  Under  this  Article  I  would  take  occasion  to  remark  upon  the  sin 
and  folly  of  a  practice,  which  is  not  uncommon  in  our  world,  of  spend- 
ing our  life  in  caviling  at  the  doctrines  of  God's  word.  Among  those 
who  admit  the  inspiration  of  the  Bible,  there  are  not  a  few  who  seem 
to  spend  their  lives  in  picking  flaws  and  raising  objections  against  it. 
One  would  think,  they  supposed  this  would  answer  in  the  room  of 
knowing  and  obeying  its  holy  truths.  While  they  acknowledge  it  to 
be  the  word  of  God,  it  would  seem  as  if  they  really  expected  they  should 
be  able  to  convince  its  divine  Author,  that  he  had  in  many  instances 
contradicted  himself;  and  that  he  had  introduced  some  doctrines  into 
the  gospel,  which  furnish  them  with  a  good  excuse  for  neglecting 
those  invitations  of  mercy  which  it  proffers,  and  Avhich  it  commands 
them  to  accept.  There  are  many  of  those  that  do  not  deny  the  truth 
of  the  doctrine,  which  we  are  now  considering,  who  are  nevertheless 
always  finding  fault  with  it,  and  talking  about  it  just  as  if  it  furnished 
them  a  substantial  excuse  for  continuing  impenitent.  Do  they  not 
know,  that  if  it  is  a  doctrine  of  God's  word,  it  can  furnish  no  such  ex- 
cuse '?  How  evident  is  it  that  it  behooves  all,  whether  preachers  or 
hearers,  writers  or  readers,  to  seek  to  understand  (not  to  misunderstand) 
and  to  harmonize,  (not  to  perplex)  the  doctrines  and  precepts  of  that 
book,  which  we  profess  to  receive  as  a  revelation  of  the  will  of  God. 
There  is  much  force  in  the  proverb,  "  A  scorner  seeketh  wisdom,  and 
findeth  it  not ;  but  knowledge  is  easy  to  him  that  understandeth."  It 
was  in  the  spirit  of  this  proverb  that  Christ  made  the  declaration,  "  If 
any  man  will  do  his  will,  he  shall  know  of  the  doctrine."  If  a  docile 
could  take  the  place  of  a  caviling  spirit,  it  would  be  comparatively  easy 
to  acquire  the  knowledge  of  divine  truth.  Now  he  that  murmured 
would  learn  doctrine.  ^Nor  would  there  be  any  peculiar  difficulty  in 
learning  the  doctrine  of  the, present  Article. 


23 


182  JTJSTIFICATrON. 


ARTICLE    XI. 

The  regenerate  are  justified  by  grace  through  faith  in 
Christ,  and  not  for  the  sake  of  anything  meritorious,  either 
IN  their  faith  or  good  works. 

Justification  is  a  law  term,  which,  in  its  most  natui'al  signification, 
impUes  the  acquittal  of  the  innocent.  "  If,"  said  Moses  to  Israel, 
"  there  be  a  controversy  between  men,  and  they  come  into  judgment, 
that  the  judges  may  judge  them  ;  <hen  shall  they  justify  the  righteous, 
and  condemn  the  wicked."  Deut.  xxv.  1.  In  every  case  where  they 
found  the  law  had  been  broken,  the  judges  were  required  to  pass  a 
sentence  of  condemnation,  and  not  of  justification.  But  in  this  strict 
sense  of  the  term,  who  in  this  fallen  world  could  be  justified  before 
God  ?  Well  might  the  man  after  God's  own  heart  say,  "  Enter  not 
into  judgment  with  thy  servant ;  for  in  thy  sight  shall  no  man  living  be 
justified."  Ps.  cxliii.  2.  Yet  in  the  evangelical  sense  of  the  word, 
David  was  a  justified  man ;  and  so  is  every  other  man  who  is  born  of 
God.  "  In  the  Lord  shall  all  the  seed  of  Israel  be  justified,  and  shall 
glory."    Isa.  xlv.  25. 

Justification  in  this  evangelical  sense,  neither  implies  the  entire  in- 
nocence of  the  justified,  nor  any  such  degree  of  it  as  to  render  them 
undeserving  of  condemnation.  The  scripture  pronounces  the  whole 
world  guilty  before  God ;  and  thence  infers,  that  by  the  deeds  of 
the  law  no  flesh  shall  be  justified  in  his  sight.  Rom.  iii.  19,  20.  The 
gospel  justification  does  not  declare  us  innocent ;  yet  it  effectually 
removes  the  sentence  of  condemnation  which  our  transgressions  had 
incurred.  It  is  the  province  of  a  legal  justification  to  absolve  from  the 
unjust  charge  of  guilt  the  man  who  is  found  to  be  guiltless :  but  gos, 
pel  justification  absolves  from  deserved  punishment  him  who  is  found 
guilty. 

Regeneration  and  justification,  though  intimately  connected,  are  not 
the  same  thing.  The  first  relates  to  a  change  in  the  sinner's  character, 
the  last  to  a  change  in  his  condition.  While  regeneration  is  a  worh, 
wrought  on  the  sinner's  heart,  justification  is  an  act  of  divine  gov- 
ernment, exonerating  him  from  that  punishment  which  is  due  to  his 
sins.  It  ought  to  be  understood,  that  it  is  not  necessary,  in  the  very 
nature  of  things,  that  pardon  should  be  connected  with  repentance. 
Certainly  it  is  not  so  in  human  governments.  Who  ever  imagin- 
ed that  the  repentance  of  the  murderer  served  to  annihilate  his 
guilt,  so  as  to  render  his  punishment  cruel,  or  even  unnecessary  ?  His 
repentance  may  be  a  good  preparation  for  the  reversal  of  his  sentence  : 
but  the  reversal  still  depends  on  the  good  pleasure  of  the  authority  in- 
vested  with  the  power  of  extending  pardons  to  the  guilty.  Under  the 
government  of  the  Most  High,  pardon  is  considered  as  a  distinct  thing 
from  that  renovation  of  heart  which  prepares  the  way  for  its  consistent 
exercise.  Justification  follows  regeneration  in  every  instance :  "  Whom 


JUSTIFICATION. 


183 


he  called,  them  he  also  justified"— and  yet  it  is  a  thing  entirely  distinct 
from  it. 

Since  the  doctrine  of  justification  is  fundamental  to  the  gospel  sys- 
tem, and  a  mistake  here  has  proved  fatal  to  very  many  candidates  for 
the  retributions  of  eternity,  it  behooves  us  to  proceed  with  great  care 
in  its  investigation.  Let  us  advance  step  by  step,  examining  all  the 
ground  as  we  pass  along.  It  is  a  matter  of  great  consequence  that  we 
form  a  clear  and  definite  idea  of  the  contrast  which  the  Avord  of  God 
makes  between  justification  by  works,  and  by  grace,  to  enable  us  to 
form  a  definite  idea  of  what  is  meant,  when  it  declares  the  believer's 
justification  to  be  not  by  works,  but  by  grace.  Nothing  is  asserted 
with  more  peremptoriness,  than  the  utter  impossibility  of  our  justifica- 
tion by  the  works  of  the  law.  "  Therefore  by  the  deeds  of  the  law," 
says  Paul  to  the  Romans,  "  there  shall  no  flesh  be  justified  in  his  sight :" 
and  to  the  Galatians  he  says,  "  knowing  that  a  man  is  not  justified  by 
the  works  of  the  law  :"  and  again,  "  For  by  the  works  of  the  law  shall 
no  flesh  be  justified."  Rom.  iii.  20.  Gal.  ii.  16.  In  opposition  to  a 
legal  justification,  he  declares  that  of  a  believer  in  Christ  to  be  invari- 
ably by  grace  :  "  Being  justified  freely  by  his  grace ;"  "  That  being 
justified  by  his  grace,  we  should  be  made  heirs  according  to  the  hope 
of  eternal  life-"    Rom.  iii.  24.    Tit.  iii.  7. 

But  some  may  ask,  whether  justification  by  the  deeds  of  the  law, 
and  by  grace,  cannot  unite  in  the  same  individual.  It  is  very  manifest 
they  cannot.  There  is  nothing  in  the  scriptures  made  plainer  than 
this.  Paul  said  to  the  Galatian  professors,  "  Christ  is  become  of  none 
effect  unto  you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are  fallen 
from  grace."  They  perhaps  imagined  they  could  combine  the  two 
systems  together :  but  the  apostle  assured  them  they  could  not ;  since 
a  justification  by  law  was  in  such  direct  contrariety  to  a  justification 
by  grace,  that  an  attempt  to  build  themselves  on  the  former,  was  in 
reality  an  abandonment  of  the  latter. 

It  is  agreeable  to  the  common  sense  of  mankind,  that  whatever  is 
bestowed  as  a  gratuity,  cannot  at  the  same  time  b6  considered  as  a 
merited  reward.  This  sentiment  is  very  accurately  stated  by  the  apos- 
tle in  the  following  passage  :  "  And  if  by  grace,  then  it  is  no  more  of 
works  ;  otherwise  grace  is  no  more  grace.  But  if  it  be  of  works,  then 
it  is  no  more  grace ;  otherwise  work  is  no  more  work."  Rom.  xi.  6. 
Where  grace  begins,  work  ends  ;  and  where  work  begins,  there  grace 
ends.  They  cannot  both  cover  the  same  ground.  If  you  give  to  the 
man,  who  has  labored  for  you  but  half  the  day,  what  is  equal  to  the 
wages  of  the  whole  day,  half  of  it  is  the  payment  of  a  debt,  and  the 
rest  is  a  gratuity.  That  which  you  pay  him  for  his  work  is  not  grace ; 
and  what  you  bestow  as  a  gift  is  no  payment  for  his  work.  In  pecu- 
niary concerns,  grace  and  debt  may  be  intermingled,  so  that  the  same 
man  may  be  both  your  creditor  and  your  benejiciary.  But  it  is  not  so 
in  governmental  affairs ;  certainly  not  under  the  perfect  government  of 
God.  That  man  who  needs  grace  or  mercy  at  all,  can  not  claim  from 
the  hand  of  God  the  least  favor  as  being  his  due. 

I  think  it  can  be  no  very  difficult  task  to  convince  eveiy  candid  mind, 
that  the  justification  of  the  believer  is,  in  no  degree,  by  the  merit  of  his 
faith  or  works,  but  wholly  of  grace.-     There  are  three  distinct  states, 


184  JVSTIFICATION. 

belonging  to  every  sinner  who  is  saved  by  Jesus  Christ,  viz.  his  slate 
of  unregeneracy — of  begun  recovery  from  sin — and  of  perfect  holiness 
in  heaven.  I  shall  now  endeavor  to  show,  that  he  is  not  justified  by 
the  merit  of  the  good  works  he  does  in  any  one  of  these  three  states. 

1.  It  is  perfectly  clear,  he  can  not  be  justified  for  good  works  done 
in  his  state  of  unregeneracy.  What  arc  done  in  this  period  are  all  no- 
thing but  "  dead  works."  There  is  no  moral  excellence,  nothing  of 
the  nature  of  holiness  in  one  of  them.  The  carnal  mind,  which  is 
enmity  against  God,  and  not  subject  to  his  law,  prevents  the  unregen- 
erate  from  doing  anything  that  is  pleasing  to  God.  Their  sacrifices 
are  an  abomination  to  the  Lord,  and  their  ploughing  is  sin.  Their 
most  liberal  offerings  to  the  poor,  and  even  their  martyrdom,  fail  of 
meeting  the  divine  approbation.  See  1  Cor.  xiii.  3.  Their  doings, 
including  those  which  are  most  specious,  are  not  only  destitute  of  any- 
thing  meritorious,  but  also  of  anything  acceptable.  God  is  angry  with 
the  wicked  every  day — every  mon]en't.  Let  them  be  doing  what  they 
will,  so  long  as  they  retain  a  heart  of  enmity,  they  are  children  of 
wrath,  having  the  wrath  of  God  abiding  on  them  continually. 

By  the  account  which  Paul  gives  of  himself,  we  learn  that  he  once 
relied  on  the  specious  works  of  his  unregenerate  state,  to  procure  his 
justification.  But  Avhat  he  then  counted  gain,  he  afterwards  counted 
loss  ;  tliat  is,  the  works  on  which  he  had  entirely  relied  for  justifica- 
tion, he  now  saw  stood  justly  charged  against  him,  as  so  many  trans- 
gressions  of  the  law,  crying  for  vengeance  on  his  guilty  head.  It  is 
these  specious  Avorks  of  our  unregenerate  state,  works  that  are  entirely 
destitute  of  moral  worth,  (since  they  are  all  the  result  of  selfish  motives,) 
which  arc  most  commonly  relied  on  as  being  meritorious.  These  were 
the  works  on  which  the  Pharisees  made  their  whole  dependence. 
They  were  ignorant  of  God's  righteousness,  and  went  about  to  estab- 
lish their  own.  Their  ignorance  of  the  spirituality  of  the  divine  law, 
led  them  to  think  highly  of  a  mere  outside  cleansing,  which  left  their 
hearts  unholy,  selfish,  and  proud.  In  this  frame  of  mind  they  scorned 
to  be  saved  by  the  righteousness  of  another. 

2.  The  works  which  are  subsequent  to  regeneration,  before  the  be- 
liever enters  the  world  of  glory,  do  nothing  to  merit  his  acceptance  with 
God.  These,  though  radically  different  from  those  which  preceded 
his  renovation,  are  nevertheless  so  sinfully  defective  that  they  can  nei- 
(her  make  amends  for  the  dead  works  of  his  unregenerate  state,  nor 
deserve  a  reward  for  themselves  ;  for  there  is  not  one  of  all  these  good 
works  that  can  sustain  itself.  Christians  are  not  lessening  their  debt 
to  divine  justice,  but  continually  augmenting  it,  so  as  to  stand  in  need 
o?  n)ore  forgiveness  than  when  they  first  believed.  Perfect  obedience 
does  not  rise  above  the  reasonable  claims  which  the  Creator  has  on  all 
his  intelligent  creatures — not  only  on  such  as  have  continued  in  their 
allegiance,  but  also  on  such  as  have  revolted.  Those  revolters,  there- 
fore, who  siill,  though  renovated  in  mind,  remain  in  some  degree  disaf. 
fected  towards  his  character  and  government,  must  be  continually 
increasing  their  desert  of  punishment.  When  they  have  a  discovery 
of  the  hoUness  of  God,  and  of  their  obligation  to  be  in  perfect  conform- 
ity  to  his  will,  they  are  impelled,  to  make  this  humiliating  confession, 
*'  We  are  all  as  an  unclean  thing,  and  all  our  righteousnesses  are  as 
filthy  rags."    Isa.  Ixiv.  6. 


'  JUSTIFICATION.  185 

Paul  renounced  all  his  own  righteousness,  (as  far  as  merit  was  res- 
pected,) not  only  that  which  belonged  to  him  as  a  Pharisee,  but  also  as 
a  Christian. :  "  That  I  may  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law."  Phil.  iii.  9.  This  holy  man 
made  no  more  dependence  on  the  merit  of  his  faith,  or  any  of  those 
gracious  affections  which  the  Spirit  of  God  had  wrought  upon  his 
heart,  than  on  the  merit  of  his  prayers  and  sermons,  or  any  other  ex- 
ternal service  he  had  performed.  If  the  chief  of  the  apostles,  and  the 
holiest  of  the  saints,  renounced  all  meritorious  claims,  then  such  claims 
must  be  renounced  by  all  the  redeemed  family  upon  the  earth. 

3.  The  perfect  obedience  of  the  saints  in  heaven,  will  produce  no 
change  as  to  the  ground  of  their  justification ;  it  will  then,  and  forever 
be  by  grace,  through  the  redemption  that  is  in  Jesus  Christ.  As  a 
proper  understanding  of  the  gracious  justification  of  the  saints  in  heaven 
will  reflect  much  light  on  the  whole  subject,  you  will  bear  with  me, 
should  I  detain  you  somewhat  longer  on  this  than  on  the  other  partic- 
ulars. 

Though  holiness  and  sin  are  moral  opposites,  the  one  being  as  lovely 
as  the  other  is  hateful ;  yet  the  one  does  not  merit  as  much  as  the  other 
demerits.  A  child  who  is  blessed  with  the  best  of  fathers,  ought  not 
to  think  highly  of  himself  for  rendering  a  cheerful  and  undeviating 
obedience  to  such  a  parent ;  as  though  he  had  done  some  work  of 
supererrogation  :  but  to  disesteem  and  disregard  such  a  parent  must  be 
an  aggravated  crime.  That  weight  of  parental  character  which  seems 
to  make  it  so  peculiarly  easy  to  render  filial  respect  and  obedience, 
should  make  it  as  peculiarly  hard  to  be  disrespectful  and  disobedient. 
Let  this  illustrate  the  matter  which  is  now  before  us.  Grant,  it  is  as 
lovely  to  be  grateful  to  the  infinite  Benefactor,  as  it  is  unlovely  to  be 
ungrateful ;  still  the  one  is  not  as  well-deserving  as  the  other  is  ill-de- 
serving. We  know  it  is  a  very  amiable  thing  to  love  such  a  great  and 
good  Being  as  God  is  ;  but  to  love  him  Avith  all  the  heart  and  soul,  is 
nothing  more  than  our  duty.  His  greatness  and  goodness  increase  the 
obligation  to  love,  and,  of  course,  the  obligation  to  refrain  from  hating 
and  despising  him.  The  most  perfect  love  and  obedience  do  not  there- 
fore furnish  the  least  cause  for  pride ;  but  a  single  transgression  fur- 
nishes matter  for  everlasting  humiliation. 

The  case  of  the  servant,  which  is  stated  by  our  divine  Teacher,  in 
the  seventeenth  of  Luke,  will  help  us  to  understand  the  subject  now 
before  us.  After  representing  him  as  serving  his  master  faithfully,  in 
the  field  and  in  the  house,  he  puts  this  question :  "  Doth  he  thank  that 
servant  because  he  did  the  things  that  were  commanded  him  ?"  To 
which  he  makes  the  following  reply  and  application  :  "  I  trow  not.  So 
likewise  yc,  when  ye  have  done  all  those  things  which  are  commanded 
you,  say.  We  are  unprofitable  servants  ;  we  have  done  that  which  was 
our  duty  to  do."  In  the  case  supposed,  the  servant,  being  the  property 
of  his  master,  his  most  faithful  and  unremitted  services  are  considered 
to  be  nothing  more  than  what  is  the  master's  due.  And  whatever 
opinion  we  may  entertain  concerning  servitude,  as  existing  among 
men,  it  is  certain  that,  in  the  most  absolute  sense,  intelligent  creatures 
are  the  servants  of  God.  Those  who  have  rendered  perfect  and  unin- 
terrupted  obedience,  as  in  the  case  of  the  angels  of  light,  have  not 


18G  JUSTIFICATION. 

made  him  in  the  least  degree  their  debtor.  He  is  under  no  obligation 
to  thank  them  for  their  obedience.  In  the  sense  of  the  passage  refer- 
red  to,  they  arc  unprofitable  servants,  having  done  no  more  than  was 
their  duty  to  do.  They  are  good  servants,  and  are  treated  as  such ;  but 
all  they  have  done,  and  are  still  doing,  is  nothing  beyond  their  most 
imperious  obligation ;  and  is  merely  rendering  to  their  infinitely  glori- 
ous  Sovereign  his  just  dues.  The  apostle  intimates,  that  if  Abraham 
had  been  justified  by  works,  he  would  have  had  no  real  cause  for  glo- 
rying ie/bre  GocZ.     Rom.  iv.  1. 

Wherever  God  has  connected  the  promise  of  everlasting  blessedness 
with  the  tetwporary  obedience  of  innocent  creatures,  it  has  been  a  favor 
altogether  beyond  their  deserts,  though  not  always  of  the  nature  of 
mercy ;  for  its  being  mercy  supposes  the  favor  is  not  only  beyond,  but 
contrary  to  the  deserts  of  those  on  whom  it  is  conferred.  Such  a  prom- 
ise of  durable  felicity  must  necessarily  imply,  that  an  obedient  cliaractcr 
is  also  secured  to  those  who  are  to  enjoy  it.  It  is  a  principle  essen- 
tial to  the  laio  system,  that  when  the  righteous  man  (or  holy  creature) 
turneth  away  from  his  righteousness,  he  shall  thenceforth  be  treated 
according  to  his  apostate  character,  as  much  as  if  he  had  never  pos- 
sessed any  other ;  so  that  all  his  righteousness  that  he  hath  done  shall 
not  be  mentioned.  And  it  is  wholly  on  the  plan  of  grace,  through  an 
infinite  atonement,  that  the  wicked  man  who  turns  to  God,  has  the 
promise  that  the  transgressions  he  hath  committed  shall  not  be  men- 
tioned to  him.  Ezek.  xviii.  21 — 24.  While  a  creature's  desert  of 
God's  favor  extends  not  a  moment  beyond  the  continuance  of  his  sinless 
obedience,  the  desert  of  his  displeasure  remains  after  he  has  broken  ofl' 
from  his  sins  ;  and  even  after  his  freedom  from  the  pollution  of  sin  has 
been  perfected.  If  we  can  feel  guilty  for  the  sins  which  were  com- 
mitted long  ago,  and  for  those  sins  of  which  we  have  already  repented, 
(and  the  experience  of  every  Christian  will  prove  the  possibility  of 
this,)  we  can,  no  doubt,  feel  that  we  desei've  punishment  for  the  sins 
committed  on  earth,  after  we  shall  become  confirmed  in  all  the  holiness 
of  the  heavenly  state.  It  is  true,  after  the  saints  are  admitted  to  hea- 
ven, they  will  cease  to  augment  their  ill-desert ;  but  that  desert  of 
punishment  which  they  had  incurred,  during  the  period  of  their  entire 
rebellion,  and  afterwards  when  their  reconciliation  was  imperfect,  will 
remain  forever.  Hence  we  conclude,  their  justification  will  never 
change  its  character  ;  it  will  thro'  gli  eternal  ages  be  of  grace,  not  of 
works.  As  our  guilt  can  not  be  diminished  by  our  good  doings,  so 
neither  can  it  be  eficctcd  by  our  siiffcrings.  He,  who  deserves  an 
eternal  punishment,  can  not  lessen  that  desert  by  the  endurance  of  suf- 
ferings which  are  temporary.  The  ill-desert  of  their  sin  has  never 
been  destroyed,  nor  diminished,  by  the  severest  eufterings  which  the 
children  of  God  have  endured  in  their  own  persons ;  nor  was  it  destroyed 
or  diminished  by  the  sufierings  of  the  Redeemer  himself.  It  waS  far  from 
being  the  object  of  His  sufferings,  to  make  the  sins  of  his  redeemed 
■people  appear  less  odious,  or  less  deserving  of  the  penalty  of  the  law. 
Neither  their  good  works,  nor  their  sufierings  ;  nor  anything  done  or 
suffered  by  their  Substitute,  will  ever  efface  from  their  minds  a  con- 
viction of  the  demerit  of  their  sin.  David,  in  advanced  life,  prays, 
*'  Remember  not  the  sins  of  my  youth."   On  this  petition  the  pious  Ilcnry 


JUSTIFICATION.  187 

notes,  "  Our  youthful  faults  and  follies  should  be  matter  of  our  repent- 
ance and  humiliation  long  after,  because  '  time  does  not  wear  out  the 
guilt  of  sin.'  "     To  this  we  may  add,  Nor  will  eteryiUy  wear  it  out. 

"  But  do  not  the  services  of  the  redeemed  in  heaven,  when  these 
services  are  viewed  by  themselves,  actually  deserve  to  be  accepted  of 
God,  as  much  as  those  of  the  angels  who  never  sinned  ? "  To  this  it 
may  be  replied  ;  that  the  services  of  the  redeemed,  though  not  in  them- 
selves any  more  ill-deserving  than  those  of  the  angels,' are  nevertheless 
to  be  considered  as  the  services  of  ill-deserving  creatures.  It  is  ti*ue, 
they  are  now  pardoned  and  perfectly  sanctified ;  but  they  are  not  on 
that  account  any  less  deserving  of  punishment  for  the  sins  that  have 
been  already  committed.  Were  they  now  to  become  disconnected  from 
the  Redeemer,  and  divested  of  his  righteousness,  the  law  would  demand 
that  they  should  be  removed  from  their  seat^  of  bliss  to  the  prison  of 
hell.  "No  man,"  said  the  Son  of  God,  "cometh  unto  the  Father  hut 
by  me."  This  will  apply  to  the  future  as  well  as  to  the  present  world. 
The  holy  priesthood,  in  offering  up  their  spiritual  sacrifices,  are  ac- 
cepted  with  God  only  through  Jesus  Christ.  1  Pet.  ii.  5.  Can  crea- 
tures, concerning  whom  it  will  always  be  true,  that  they  deserve  the 
damnation  of  hell,  ever  have  intercourse  with  a  sin-hating  and  sin-pun- 
ishing  God,  except  through  a  Mediator  ? 

The  covenant,  into  which  regeneration  translates  the  elect,  is  wholly 
founded  upon  grace  ;  and  is,  in  the  most  unlimited  sense,  an  everlasting 
covenant.  They,  who  are  once  embraced  within  its  promises,  never 
revert  to  the  covenant  of  works.  The  transition  from  Avorks  to  grace 
is  practicable ;  byt  from  grace  back  to  works  is  impossible.  Nor  does 
the  covenant  of  grace  change  its  nature,  even  when  it  has  purged  its 
subjects  from  the  pollutions  of  sin,  and  placed  them  faultless  and  blame- 
less before  the  throne  of  God  in  heaven.  It  is  still  sealed  with  blood, 
and  is  a  mediatorial  covenant,  having  a  High  Priest  who  ever  liveth 
to  make  intercession.  Heb.  vii.  24 — 28.  Though  at  the  last  day, 
Christ  Avill  surrender  up  that  dominion  over  the  universe  at  large,  with 
which  he  was  invested  for  the  purpose  of  enabling  him  the  more  ad- 
vantageously to  prosecute  the  work  of  redemption,  he  will  still  remain 
the  Head  of  the  Church,  reigning  over  the  house  of  Jacob  forever. 
Luke  i.  33.  The  redeemed  will  always  rest  on  Him,  as  the  foundation 
of  all  their  blessedness.  Him  they  will  praise  for  washing  them  from 
their  sins  in  his  own  blood,  and  for  making  them  kings  and  priests 
unto  God.  Nor  Avill  they  ever  cease  to  rely  on  his  mediatorial  merits 
and  grace,  in  all  their  intercourse  with  God,  through  the  ages  of  eter- 
nity.    Rev.  i.  5, 6. 

The  most  important  ingredient  in  justification,  is  the  remission  of 
deserved  punishment.  To  remit  a  deserved  punishment,  is  sometimes 
practised  in  human  governments  ;  but  since  gospel  justification  differs 
very  materially  from  the  dispensation  of  pardons  among  men,  it  may  be 
useful  to  take  notice  of  this  difference. 

1st.  The  dispensation  of  pardon  in  human  governments  has  a  ten- 
dency to  endanger  their  stability ;  since  it  must  of  necessity  be  done 
without  any  proper  atonement  for  the  crimes  that  are  pardoned.  But 
under  the  divine  government  no  pardons  are  dispensed  in  this  absolute 
manner^     Here  it  is  an  established  maxim,  that  «  Without  shedding  of 


188  JUSTIFIf'ATICN. 

blood  there  is  no  remission."  "  God  hath  set  forth  his  Son  to  be  a 
propitiation  to  declare  his  righteousness,  that  he  might  be  just,  and  the 
justifier  of  him  that  bclieveth  in  Jesus."  Such  an  infinite  propitiation 
for  sin  declares  the  righteousness  of  God,  as  the  moral  Governor  of  the 
world,  with  as  much  clearness  and  effect  as  is  done  by  its  punishment ; 
so  that  he  will  appear  to  the  Avholc  intelligent  creation  a  just  God,  at 
the  same  time  that  he  is  a  Savior.  Isa.  xlv.  21.  The  examples  of  a 
free  justification,  comprehending  the  forgiveness  of  sins,  are  restricted 
to  the  children  of  Adam,  for  whose  sin  an  atonement  has  been  provid- 
ed.  What  the  law  could  not  do,  in  that  it  had  become  weak,  through 
man's  apostacy,  God  has  efiected  by  sending  his  own  Son  in  the  like- 
ness of  sinful  flesh,  not  to  make  light  of  sin,  but  to  condemn  it  in  lan- 
guage as  emphatic  as  God  could  utter.     See  Rom.  viii.  3. 

2dly.  They  who  dispense  pardons  in  human  governments,  can  have 
no  assurance,  that  the  men  whom  they  send  back  upon  the  community 
Avill  not  repeat  their  crimes,  and  even  do  worse  than  before.  They  can 
never  know  that  their  reformation  is  sincere,  and  therefore  can  not 
vouch  for  its  permanency.  But  under  the  divine  government,  none 
are  pardoned  and  accepted  but  such  as  have  a  radical  change  of  char- 
acter. "  Whom  he  called,  them  he  also  justified."  None  except  the 
regenerated  are  justified.  While  we  remain  in  hostility  against  this 
government,  we  are  always  in  a  state  of  condemnation.  On  every 
unbeliever  the  wrath  of  God  abides  continually.  John  iii.  18.  Until 
we  return  to  him,  he  can  not  return  to  us.    Mai.  iii.  7. 

3dly.  Justification  under  the  government  of  God  differs  from  a  par- 
don under  the  governments  of  men,  in  this  respect ;  that  it  extends  to 
all  our  misdemeanors,  and  excludes  all  future  condemftation.  He  who 
receives  a  pardon  from  a  ruler  of  this  world,  is  forgiven  some  partic- 
ular offense  of  which  he  is  proved  guilty ;  but  this  does  not  secure 
him  against  suffering  death  for  other  crimes ;  either  such  as  have  not 
yet  been  exposed,  or  such  as  he  may  hereafter  commit.  But  the  Su- 
preme Ruler,  who  remembers  all  our  wickedness,  never  forgives  one  of 
our  sins,  unless  he  forgives  them  all.  And  when  he  once  forgives 
them,  there  is  no  more  condemnation.  It  is  his  own  promise,  "  Their 
sins  and  iniquities  will  I  remember  no  more."  Justification  is  unto 
life,  i.  e.  life  eternal.  Heb.  viii.  12  ;  Rom.  viii.  1,  and  v.  18.  The 
justification  of  the  gospel  is  something  more  than  mere  forgiveness,  as 
this  term  is  understood  among  men ;  it  is  the  permanent  reinstatement 
of  a  condemned  rebel  in  the  favor  of  his  holy  Sovereign,  and  in  all  the 
privileges  of  his  great  and  everlasting  kingdom. 

A  pardon  dispensed  under  human  governments,  is,  I  believe,  never 
called  a  justification ;  nor  would  there  be  the  same  propriety,  as  under 
the  divine  government,  in  giving  it  this  name.  Such  an  exercise  of 
sovereignty  among  men  is  not  termed  rigliteousness.  They  who  dis- 
pense pardons  on  earth  may  tell  of  their  clemency  and  mercy ;  but  they 
wiU  not  pretend  that  these  are  displays  of  righteousness.  But  while  the 
pardons  dispensed  by  the  Supreme  Ruler  arc  merciful  beyond  all  oth- 
ers ;  yet,  in  view  of  such  extraordinary  precautions  as  he  has  taken  to 
prevent  injury  from  accruing  to  his  holy  government,  by  their  being 
dispensed,  the  terms  justification  and  righteousness,  in  application  to 
them,  have  great  significancy.      What  Christ  has  done  and  suffered 


JUSTIl'lCATION.  189 

for  our  salvation  is,  in  a  pre-eminent  sense,  "  the  righteousness  of  God" 
— "  the  righteousness  of  God,  even  our  Savior  Jesus  Christ " — his 
"everlasting  righteousness."  Rom.  iii.  21.  2  Pet.  i.  1.  Dan.  ix.  24. 
It  is  righteousness  in  a  sense  superior  to  the  moral  law.  When  the 
apostle  contrasts  the  two,  he  calls  the  law  the  ministration  of  death, 
and  the  atonement  of  Christ,  applied  by  the  Spirit,  "  the  ministration 
of  righteousness  ;  "  and  tells  us  that  it  "  exceeds  in  glory."  It  exceeds 
in  glory,  because  it  greatly  augments  the  display  of  God's  righteous- 
ness. While  free  justification  and  imputed  righteousness  do  nothing 
to  lower  our  views  of  the  mercifulness  of  God  in  forgiving  our  sins, 
they  represent  the  law  as  unrepealed,  and  the  holiness  of  the  Lawgiver 
as  unsullied.  They  show  us  grace,  reigning  through  righteousness, 
unto  eternal  life,  by  Jesus  Christ  our  Lord. 

Some  have  thought  that  in  the  different  parts  of  the  sacred  writings 
contradictory  representations  are  given  of  the  doctrine  which  is  now 
under  consideration.  These  apparent  contradictions,  however,  all 
vanish  by  giving  the  subject  a  careful  and  unprejudiced  examination. 
In  the  writings  of  the  apostles  there  are  three  justifications  spoken  of, 
which  all  agree  in  one  ;  and  instead  of  being  contradictory,  serve  to 
give  us  a  more  full  and  definite  view  of  the  doctrine.  Justification  is 
said  to  be,  1.  By  the  redemption  or  righteousness  of  Christ :  2.  By 
faith  :  3.  By  works.  Each  of  the  three  has  its  appropriate  place 
in  constituting  the  justification  of  the  believer.  The  whole  meritori- 
ous  foundation,  or  procuring  cause  of  justification,  is  the  redemption 
or  righteousness  of  Christ.  Upon  this  only  foundation  of  the  simier's 
hope  we  are  placed  by  faith ;  and  good  works  evidence  the  genuine- 
ness of  our  faith,  and  show  on  what  foundation  we  are  built.  We 
may  therefore  say,  concerning  every  man  who  is  saved  from  the  wrath 
to  come,  that  he  is  justified  in  all  these  ways ;  that  is,  meritoriously, 
by  the  righteousness  of  Christ ; — instnimentally,  by  faith  ; — and  eviden- 
tially, by  good  works.  If  the  words  I  use  to  distinguish  the  several 
branches  of  justification  are  not  the  most  happily  chosen,  they  will 
serve  at  least  to  mark  that  difference  between  them  which  manifestly 
exists.  I  will  now  refer  you  to  passages  of  scripture  which  will  show 
that  this  distinction  is  not  a  human  invention. 

(1.)  The  meritorious  grovind  is  exhibited  in  such  passages  as  these : 
"  Being  justified  freely  by  his  grace,  through  the  redemption  that  is  in 
Jesus  Christ."  Rom.  iii.  24.  "  Much  more,  then,  being  justified  by 
his  blood,  we  shall  be  saved  from  wrath  through  him."  Rom.  v.  9. 
"  Even  so  by  the  righteousness  of  one,  the  free  gift  came  upon  all  men 
unto  justification  of  life."  Rom.  v.  18.  "  That  as  sin  hath  reigned 
unto  death,  even  so  might  grace  reign  through  righteousness  unto  eter- 
nal life,  by  Jesus  Christ  our  Lord."  Rom.  v.  21.  This  is  that  ever- 
lasting righteousness  brought  in  by  Messiah  the  prince,  which  is  spoken 
of  by  Daniel  the  prophet.  This  is  that  righteousness  of  God  that  is 
by  faith  of  Jesus  Christ,  which  Paul  contradistinguishes  from  the 
righteousness  of  the  law  ;  and  on  which  he  appears  determined  to  place 
his  whole  dependence,  in  preference  to  trusting  to  any  righteousness 
of  his  own.  When  he  looked  for  a  foundation  on  which  to  rest  his 
hopes,  he  saw  none  other  than  Jesus  Christ  and  him  crucified.  Every 
thing  of  his  own,  whether  done  before  or  after  his  conversion,  appeared 

24 


190  JUSTIFICATION. 

wholly  insufiicieut  to  constitute  any  part  of  the  meritorious  ground  ot" 
his  justification. 

(2,)  The  instrument  or  means  of  justification  is  faith.  As  the  hand 
is  stretched  forth  to  receive  a  proffered  gift,  so  faith  receives  the  right- 
eousness of  God  our  Savior.  On  this  account  we  are  said  to  be  justi- 
fied  hj faith ;  as  appears  in  the  following  passages:  "Therefore, 
being  justified  by  faith,  we  have  peace  with  God,  through  our  Lord 
Jesus  Christ."  Rom.  v.  1.  "Knowing  that  a  man  is  not  justified  by 
the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ,  even  we  have 
believed  in  Jesus  Christ,  that  we  might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the  law."  Gal.  ii.  16.  "  Therefore 
we  conclude,  that  a  man  is  justified  by  faith,  without  the  deeds  of  the 
law."  Rom.  iii.  28.  "  Not  having  mine  own  righteousness,  which  is 
of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the  righteous. 
ness  which  is  of  God  by  faith."  Phil.  iii.  9.  "  By  grace  are  ye  saved, 
through  faith."  Eph.  ii.  8.  These  passages,  while  they  show  us  that 
faith  is  necessary  to  justification,  clearly  distinguish  it  from  that  right- 
eousness which  is  its  foundation  ;  just  as  the  reception  of  the  gift  is  to 
be  distinguished  from  the  gift  itself.  Faith  goes  out  of  itself,  and  re- 
ceives that  righteousness,  and  on  that  firm  foundation  builds  all  its 
hopes  of  heaven.  Becau.se  justification  is  by  faith,  (which  is  an  exer- 
cise of  our  own)  it  is  none  the  less  by  grac3  that  we  are  saved.  The 
apostle  declares,  "  Therefore  it  is  oi'  faith,  that  it  might  be  by  grace." 
Rom.  iv.  16. 

(3.)  The  evidence  of  justification  is  good  works.  Where  these  are 
not  found  in  a  professed  believer,  there  is  no  justification  in  the  sight 
of  God  ;  hence  it  is,  that  we  are  said  to  be  justified  (that  is  evidential- 
ly) by  our  works.  As  the  tree  is  known  to  be  good  by  its  fruit,  and 
as  the  body  is  known  to  be  alive  by  breathing,  pulsation,  and  voluntarj'^ 
motion  ;  so  is  our  faith  proved  to  be  genuine,  even  a  faith  which  brings 
us  into  a  state  of  justification  belbre  God,  by  its  purifying  the  heart  and 
life,  and  producing  holy  activity.  In  this  sense  it  is,  the  apostle  James 
asserts,  that  Abraham  was  justified  by  works,  when  he  had  offered  Isaac 
his  son  upon  the  altar.  "  Show  me,"  says  the  apostle,  "  thy  faith 
without  thy  works,  and  I  will  show  thee  my  faith  by  my  works."  See 
James  ii.  14 — 26.  Because  good  works  are  necessary  to  prove  our 
faith  sincere,  the  apostle  taught  us  that  "  by  works  a  man  is  justified, 
and  not  by  faith  only."  The  faith  of  Jesus  Christ,  wilhout  the  works  of 
the  law,  so  much  insisted  on  by  Paul,  is  undoubtedly  that  holy  faith, 
which,  renouncing  the  righteousness  of  the  law,  depends  entirely  upon 
the  atonement  of  Christ,  as  la5dng  the  whole  foundation  of  the  believ- 
er's acceptance  with  God  ;  and  the  faith  without  works,  condemned  by 
James,  is  manifestly  that  which  is  merely  intellectual,  and  proves  itself 
to  be  destitute  of  a  holy  character,  by  its  being  unaccompanied  with 
the  fruits  of  righteousness.  Both  apostles  believed  that  justification 
was  an  act  of  grace  ;  and  that  there  was  no  condemnation  to  them  that 
were  in  Christ  Jesus  ;  and  also,  that  such  as  were  in  Christ  Jesus  would 
walk  not  after  the  flesh,  but  after  the  Spirit. 

Thus  have  we  seen,  that  a  free  justification,  through  the  righteous- 
ness or  redemption  of  Christ,  is  a  doctrine  fully  supported  by  the  word 
of  God.      There  is  nothing  in  all  the  inspired  volume  that  stands  in 


JUSTIFICATION.  191 

Opposition  to  it.  When  Moses  declares,  The  man  that  doeth  these  things 
shall  live  by  them,  he  describeth  the  righteousness  which  is  of  the  law. 
Rom.  X.  5.  And  let  us  remember,  when  he  describes  this  righteous, 
ness,  he  does  not  do  it  to  induce  us  to  trust  in  it  for  justification,  but 
rather  for  the  sake  of  convincing  us  of  our  absolute  need  of  the  right- 
eousness of  God  that  is  without  the  law,  and  which  is  witnessed  by 
the  law  and  the  prophets,  even  that  which  is  by  the  faith  of  Jesus 
Christ. 

"  But  do  not  the  scriptures  speak  very  explicitly  of  God's  rewarding 
the  good  works  of  his  people  ;  and  of  his  doing  it  in  such  a  way  as  to 
manifest  his  approbation  of  their  character,  as  well  as  of  that  of  their 
Redeemer?"  They  certainly  do  :  but  such  a  reward  does  not  militate 
against  the  doctrine  of  a  free  justification  ;  as  will  be  seen  by  attend- 
ing to  the  distinction  they  make  between  a  reward  o(  debt  and  a  re- 
ward o^  grace.  Rom.  iv.  4.  The  reward  of  grace  is  as  real  a  decla- 
ration of  God's  approbation  of  the  actions  rewarded,  as  though  it  were 
granted  under  the  covenant  of  works ;  and  will  therefore  be  as  per- 
fectly proportionate  to  the  moral  excellence  of  the  individuals  who  are 
rewarded.  The  servant  who  gained  ten  pounds  had  authority  given 
him  over  ten  cities ;  and  he  who  gained  five  pounds,  over  five  cities. 
Luke  xix.  17 — 19.  But  since  they  who  receive  the  reward  of  grace 
are  at  the  same  time  deserving  an  everlasting  punishment  for  their  evil 
deeds,  they  cannot  deserve  a  reward  of  any  kind.  They  must  therefore 
always  feel,  that  their  being  rewarded  for  their  goodness,  instead  of 
being  punished  for  their  wickedness,  is  wholly  of  grace.  And  this 
reward,  being  a  matter  of  grace,  must  of  necessity  be  through  the 
mediation  of  Christ,  which  is  the  appointed  channel  for  all  gracious 
communications  to  the  children  of  men.  Believers  are  accepted  in 
the  Beloved,  and  their  sacrifices,  when  they  are  of  an  acceptable  char- 
acter, can  be  accepted  of  God  only  through  his  Son  Jesus  Christ.  1 
Pet.  ii.  5. 

While  the  reward  of  debt  can  be  claimed  by  no  man,  who  had  in- 
curred the  penalty  of  the  law,  which  is  wrath  without  mixture,  the 
reward  of  grace  may  be  claimed  by  such  as  would,  if  they  had  their 
just  deserts,  suffer  the  vengeance  of  eternal  fire.  It  was  on  the  foun- 
dation of  grace,  not  of  debt,  that  Nehemiah  urged  his  plea  to  have  his 
good  deeds  rewarded  :  "  Remember  me,  O  my  God,  concerning  this, 
and  wipe  not  out  my  good  deeds  that  I  have  done  for  the  house  of  my 
God."  Yet  when  this  holy  man  took  a  retrospect  of  his  whole  life, 
the  evil  and  the  good,  and  compared  his  imperfect  services  with  the 
perfect  law  of  God,  his  plea  is.  Spare  me  according  to  the  greatness  of 
thy  mercy.  Neh.  xiii.  14,  22.  The  very  same  persons  who  are  re- 
warded for  their  good  deeds,  are  spared  from  suffering  eternal  pun- 
ishment, according  to  mercy,  even  the  greatness  of  God's  mercy  in 
Christ. 

It  has  been  shown  that  justification  is  subsequent  to  regeneration  ; 
so  that  no  one  is  in  a  justified  state,  until  he  has  become  a  new  crea- 
ture. I  am  aware,  however,  that  there  are  some  who  consider  this 
view  of  the  doctrine  as  unscriptural.  They  think  the  apostle  makes  a 
different  representation  of  the  matter,  when  he  says,  "  But  to  him  that 
worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly,  his  faith 


192  JUSTIFICATION. 

is  counted  for  righteousness.  Rom.  iv.  5.  This  passage,  as  they  un- 
derstand  it,  asserts  that  men  are  justified  before  they  are  converted, 
while  they  remain  in  a  state  of  ungodUness :  and  some  there  are  who 
imagine  that  the  justification  of  believers  is  from  eternity.  There 
seems,  however,  to  be  no  scriptural  foundation  for  such  a  sentiment. 
If  we  are  among  the  number,  given  to  Christ  before  the  foundation  of 
the  world,  we  are  nevertheless,  while  continuing  in  unregeneracy, 
children  of  wrath,  even  as  others  ;  and  are  under  condemnation  as 
much  as  final  reprobates.  Eph.  ii.  I).  John  iii.  18.  There  can  be  no 
more  propriety  in  saying,  the  elect  were  justified  from  eternity,  than  in 
saying  they  were  renewed  from  eternity.  Both  were  from  eternity  in 
the  divine  plan,  but  have  their  actual  existence  in  time  ;  and  it  is  the 
province  of  regeneration  to  go  forward  and  prepare  the  way  for  justi- 
fication. 

But  how  shall  we  understand  this  opposing  text  ?  It  concerns  us 
first  to  ascertain  what  is  meant  by  ungodly ;  for  a  right  apprehension 
of  the  meaning  of  this  word  will  prepare  us  to  understand  the  whole 
passage.  The  justified  are  not  here  denominated  the  ungodly,  to  dis- 
tinguish them  from  sinners  who  are  in  a  converted  state,  but  to  distin- 
guish them  from  those  holy  creatures  who  never  needed  conversion. 
Creatures,  who  have  been  recovered  from  a  state  of  depravity,  even 
when  their  recovery  has  become  perfect,  are  still,  in  the  view  of  the 
law,  ungodly,  in  distinction  from  such  as  never  departed  from  God. 
The  law  will  always  thus  consider  them  ;  consequently  their  justifica- 
tion will  never  alter  its  character — they  will  never  be  justified  as  inno- 
cent, but  as  guilty  creatures.  In  the  passage  which  we  are  now 
considering,  "  the  ungodly,"  and  "  the  man  that  worketh  not,"  is  the 
same  character ;  and  yet  the  man  that  worketh  not  is  said  to  believe. 
Now  nothing  can  be  more  evident  than  this,  that  believing,  in  the  sense 
of  this  text,  is  one  of  the  fruits  of  regenerating  grace.  Faith  (which 
is  the  same  as  believing,)  "  worketh  by  love  " — "  purifieth  the  heart  " 
— "  overcometh  the  world."  Faith  is  a  holy  exercise,  that  qualifies 
us  to  please  God :  but  "  they  that  are  in  the  flesh  can  not  please  God." 
Not  working  (which  in  this  passage  is  contrasted  with  believing,)  does 
not  stand  in  opposition  to  renovated  affections,  and  the  consequent 
works  of  righteousness ;  but  it  implies,  that  in  gospel  justification, 
ceasing  to  depend  on  tlie  works  of  the  law,  we  rely  wholly  on  the  atone- 
ment of  Christ. 

But  some  will  say,  "If  the  elect  remain  in  an  unjustified  state,  hav- 
ing no  union  with  Christ  until  after  they  are  renewed,  in  what  way  do 
they  receive  the  favor  of  regeneration  ?  Is  it  not  by  virtue  of  a  previ- 
ous union  with  Christ,  that  they  receive  this  renovating  influence,  and 
all  other  gifts  requisite  to  their  deliverance  from  the  thraldom  of  sin  ?" 
To  this  I  would  reply  ;  It  is  in  consequence  of  the  mediatorial  interpo- 
sition, that  the  race  of  Adam  enjoy  a  new  and  merciful  probation  ;  that 
they  enjoy  the  means  of  grace,  the  offers  of  salvation,  and  the  influen- 
ces of  the  Holy  Spirit.  These  favors,  which  are  enjoyed  in  common 
by  those  who  are  ordained  unto  eternal  life  and  those  who  are  not, 
come  through  the  mediation  and  death  of  Christ ;  but  they  do  not  prove 
that  any  union  exists  between  him  and  those  on  whom  the  favors  are 
conferred.      Regeneration  comes  to  us  through  the  sacrifice  of  Christ 


JUSTIFICATION.  193 

and  his  intercession  for  transgressors  ;  but  it  evinces  no  antecedent 
union  between  him  and  the  sinner  who  is  the  recipient  of  the  favor ; 
for  until  it  is  received,  no  union  can  exist — "  what  concord  hath  Christ 
with  BeUal  ?  "  Justification,  then,  must  be  subsequent  to  regeneration, 
though  the  latter  is  procured  by  the  death  of  Christ,  and  is  granted  to 
sinful  men  wholly  on  his  account.  That  renewing  grace  is  given,  in 
consideration  of  the  mediatorial  interposition  in  our  behalf,  is  made 
evident  by  the  following  passage  :  "  But  after  that  the  kindness  and 
love  of  God  our  Savior  toward  man  appeared,  not  by  works  of  righte- 
ousness which  we  had  done,  but  according  to  his  mercy  he  saved  us 
by  the  washing  of  regeneration  and  renewing  of  the  Holy  Ghost ; 
which  he  shed  on  us  abundantly  through  Jesus  Christ  our  Savior  :  that 
being  justified  by  his  grace,  we  should  be  made  heirs  according  to  the 
hope  of  eternal  life."  Tit.  iii.  4 — 7.  The  whole  mediatorial  Avork  is 
here  shown  to  be  an  expression  of  God's  kindness  and  love  to  man, 
especially  that  discriminating  part,  the  washing  of  regeneration,  effect- 
ed by  the  power  of  the  Holy  Ghost.  This  influence,  it  is  worthy  to 
be  noted,  is  shed  on  us  through  Jesus  Christ :  and  immediately  conse- 
quent upon  this,  we  are  justified  by  his  grace,  and  made  heirs  accord- 
ing to  the  hope  of  eternal  life. 

It  is  through  the  righteousness  of  Christ  that  we  do,  in  the  first 
instance,  receive  the  gift  of  faith,  even  that  precious  faith,  without 
which  we  can  not  be  saved,  and  with  Avhich  we  can  not  be  lost.  Peter, 
in  the  beginning  of  his  second  epistle,  thus  addresses  the  Christians  to 
whom  he  wrote  :  "  To  them  that  have  obtained  like  precious  faith  with 
us,  through  the  righteousness  of  God  and  our  Savior  Jesus  Christ." 
From  this  address  it  appears,  it  was  through  the  Savior's  righteousness 
they  obtained  the  gift  of  faith  ;  but  this  is  a  gift  of  such  a  nature,  that 
it  must  have  been  bestowed  on  them  prior  to  their  union  with  him, 
because  faith  is  the  very  thing  which  constitutes  that  union. 


THE       ARTICLE       HARMONIZED. 

That  free  justification  by  faith  in  the  Redeemer's  righteousness, 
which  is  the  subject  matter  of  this  Article,  is  in  sweet  harmony  with 
all  the  other  parts  of  the  system  of  revealed  truth.  Any  other  scheme 
of  justification  is  at  war  with  the  whole  gospel  of  Jesus  Christ.  We 
do  not  hesitate  to  say,  that  a  mistake  here  is  fundamental — it  makes 
another  gospel.  So  the  matter  was  viewed  by  Paul,  as  is  manifest  by 
his  epistle  to  the  Galatians.     See  chap.  i.  6 — 9. 

There  are  none  of  our  Articles  with  which  this  does  not  accord, 
and  there  are  some  with  which  its  agreement  is  very  apparent ;  while 
with  these  every  other  plan  of  justification  is  seen  to  be  perfectly  at 
variance.  Between  this  Article  and  the  third,  fourth,  and  ffth  of  the 
present  series,  the  agreement  is  very  manifest.  The  third,  which  ex- 
hibits  the  perfection  of  the  law,  in  its  injunctions  and  penalties,  suppo- 
ses  a  legal  justification  to  be  consistent,  in  case  of  a  perfect  unremitting 
obedience ;  but  in  all  other  cases  to  be  wholly  inconsistent.  Every 
attempt  to  make  the  law  justify  the  creature,  who  has  violated  its 
precepts,  is  calculated  to  destroy  its  existence :    "  For  it  is  written. 


194  jijstiii(;ation. 

Cursed  is  every  one  tluit  continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them."  Gal.  ili.  10.  But  in  the  fourth 
Article  we  are  shown,  that  there  is  no  man  that  has  continued  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them  :  and  there- 
fore that  there  is  no  man  who  has  not  drawn  upon  himself  the  curse  of 
the  law.  To  suppose  that  he  can  extricate  himself  from  the  curse,  by 
the  merit  of  his  own  doings,  would  imply  that  an  essential  alteration 
had  been  made  in  the  structure  of  the  law.  But  in  the  jifth  Article 
we  see  the  mercy  of  God  providing  another  righteousness  for  fallen 
creatures,  entirely  distinct  from  their  own ;  and  yet  exerting  an  influ- 
ence no  less  salutary  and  effectual  in  support  of  divine  government, 
than  that  which  would  have  been  exerted  by  their  own  personal  obedi- 
euce  to  the  precept,  or  personal  sufferings  under  the  penalty  of  the  law. 

Now  it  is  manifest  that  a  legal  justification,  for  the  sake  of  any 
good  works  which  may  have  been  done  by  a  transgressor,  would  be 
nothing  less  than  a  destruction  of  the  law  ;  but  a  free  justification,  for 
the  sake  of  that  infinite  Personage,  who,  by  obeying  and  suffering, 
honored  the  law  and  condemned  transgression,  has  no  tendency  to 
destroy  the  laAv,  but  to  confirm  it.  "  Do  we  then  make  void  the 
law  through  faith  ?  "  (that  is,  through  justification  by  faith,)  "  God 
forbid  :  yea,  we  establish  the  law."  Rom.  iii.  31.  The  justification 
of  apostate  creatures  by  a  law  righteousness,  would  effect  a  destruction 
of  the  law  :  and  it  is  certain  that  such  a  mode  of  justification  would 
render  nugatory  the  death  of  Christ :  "  For  if  righteousness  come  by 
the  law,  then  Christ  is  dead  in  vain."  Gal.  ii.  21.  See  also  chap.  iii. 
21.  If  sinners  can  still  be  saved  without  the  Redeemer's  righteousness, 
his  agony  in  the  garden,  and  his  sufferings  on  the  cross,  would  appear 
to  be  nothing  but  a  solemn  farce.  Redemption  is  every  where  in  the 
scriptures  represented  as  the  chief  of  the  works  of  God  :  but  the  man 
who  seeks  to  save  himself  by  the  works  of  the  law,  refusing  to  submit 
to  the  righteousness  of  God,  which  he  has  Avrought  out  by  the  death  of 
his  Son,  practically  says,  he  can  make  a  better  righteousness  than 
God's.  Such  a  man  would  not  insult  his  Maker  more,  were  he  to  as- 
same  state  to  himself,  and  say,  "  I  can  originate  a  better  creation  than 
God's — ho  need  not  have  made  a  world  for  me  ;  I  could  have  done 
better  for  myself." 

The  justification  of  penitent  believers,  through  the  atonement  of 
Christ,  is  in  such  perfect  harmony  with  the  spirit  of  the.  law,  that 
creatures  justified  by  the  righteousness  of  the  law,  and  those  by  the 
righteousness  of  faith,  will  compose  one  harmonious  society  in  heaven. 
See  Rev.  v.  9 — 12.  Those  of  the  children  of  men  who  are  redeemed 
by  the  blood  of  the  Lamb,  and,  in  this  way,  admitted  to  a  full  and  ev- 
erlasting enjoyment  of  God,  will  have  no  undervaluing  thoughts  of  the 
law :  nor  will  those  holy  angels,  who  stand  by  the  righteousness  of 
works,  have  any  undervaluing  thoughts  of  the  righteousness  of  faith ; 
they  will  even  help  the  saints  in  their  anthems  of  praise  to  their  Re- 
deemer. Justification  by  works,  that  is,  by  personal  righteousness,  in 
the  case  of  those  who  have  never  sinned ;  and  justification  by  grace, 
that  is,  through  the  righteousness  of  another,  in  the  case  of  those  sin- 
ners who  have  put  their  trust  in  the  great  Magnifier  of  the  law,  are 
systems  of  acceptance-  with  God  Avhich  widely  differ ;    and  yet  they 


JUSTIFICATION.  195 

are  sweetly  liarinouious.  The  society  of  heaven,  by  beitig  composed 
of  these  two  classes  of  God's  frieuds,  will  no  doubt  be  rendered  more 
interesting  and  delightful,  than  if  all  its  inhabitants  were  of  one  class. 
But  if  some  of  our  race,  fallen  as  we  are,  were  to  be  admitted  into  this 
society  by  virtue  of  their  own  good  works,  it  would  be  altogether  un- 
harmonious.  Self-righteous  pharisees  could  neither  sing  the  song  of 
angels,  nor  the  song  of  the  redeemed.  No  songs  are  heard  in  the  New 
Jerusalem  in  which  they  could  possibly  unite. 

This  Article  is  in  harmony  with  the  first  and  second  of  the  series, 
which  exhibit  an  infinitely  great  and  holy  Being,  displaying  his  glory  in 
his  works.  And  in  forgiving  iniquity,  transgression  and  sin,  through 
the  mediation  of  his  well  beloved  Son,  his  glory  is  displayed  to  the  best 
advantage.  Here  "  mercy  and  truth  have  met  together  ;  righteousness 
and  peace  have  kissed  each  other.  Truth  springs  out  of  the  earth, 
and  righteousness  looks  down  from  heaven."  We  see  the  holy  Gov- 
ernor of  the  world,  taking  off  the  sentence  of  condemnation  from  such 
as  have  returned  from  their  revolt,  and  accepted  the  punishment  of 
their  sins :  and  we  hear  him  proclaiming  an  eternal  amnesty  in  their 
favor.  In  this  he  appears  at  the  same  time  glorious  in  holiness,  and 
glorious  in  grace.  Mercy,  it  is  true,  rejoiceth  against  judgment  in  the 
pardon  of  the  ill-deserving  ;  yet  justice  is  by  no  means  trampled  in  the 
dust,  but  is  vindicated  more  gloriously  than  when  sinning  angels  were 
cast  down  to  hell. 

The  sixth  and  seventh  Articles  contain  nothing  in  opposition  to  this  ; 
and  in  the  eighth  we  learn  by  what  means  it  is,  that  any  of  our  apos- 
tate  race  become  prepared  for  justification.  Among  totally  depraved 
creatures,  like  ourselves,  none  would  ever  be  prepared  to  be  justified, 
were  it  not  for  the  renewing  of  the  Holy  Ghost.  "  Whom  he  called, 
them  he  also  justified."  These,  and  none  others,  are  justified  ;  for 
they  alone  are  prepared  to  feel  their  ill-desert,  and  to  receive  a  free 
pardon  for  His  sake,  who  condemned  their  sins  by  bearing  them  in  his 
own  body  on  the  tree. 

The  two  Articles  that  immediately  precede  the  one  we  are  now 
considering,  relate  to  the  grace  which  God  displays  in  the  regenera- 

tion  of  the  men  whom  he  saves grace  by  which  he  distinguishes 

them  from  their  fellow  men,  both  in  his  ope7-ations  and  counsels.  All 
the  doctrines  of  grace  harmonize  ;  grace  in  election,  in  renovation,  in 
forgiveness.  The  apostle  viewed  the  relation  between  predestination 
and  justification  to  be  so  intimate,  as  to  need  but  one  connecting  link 
to  bring  them  together :  "  Whom  he  did  predestinate,  them  he  also 
called:  and  M'hom  he  called,  them  he  also  justified."  A  state  of  con- 
demnation  can  not  be  succeeded  by  a  state  of  justification,  until  the 
dominion  of  sin  be  broken  up  ;  therefore  it  is,  that  as  many  as  are  or- 
dained to  eternal  life,  are  predestinated  to  a  conformity  to  the  image  of 
Christ. 

There  are  none  of  those,  that  adopt  the  doctrine  of  sovereign  dis- 
tinguishing grace  in  the  sinner's  conversion,  who  will  reject  the  doc 
trine  of  a  free  and  gratuitous  justification.  If  we  believe  that  we  are 
wholly  indebted  to  grace  for  the  atonement,  and  for  a  heart  to  embrace 
it,  \vc  can  never  believe  that  we  are  justified  by  works,  or  rewarded 
for  personal  merit.      Bet^^•een  such  sentiments  Ihci'c  would  be  no  con- 


196  JUSTIFICATION. 

cord.  If  grace  begins  our  salvation,  it  must  finish  it ;  if  it  renews  our 
hearts,  it  must  have  the  honor  of  justifying  our  persons.  The  two 
gifts  are  wholly  gracious :  but  there  is  this  difference  ;  regeneration  is 
necessarily  an  unpromised  gift,  because  the  unregenerate  possess  no 
goodness  of  character  upon  which  the  promise  could  fix ;  but  in  regen- 
eration  goodness  of  character  is  imparted  :  "  That  which  is  born  of 
the  Spirit  is  spirit."  The  Spirit,  in  transforming  the  heart,  prepares 
us  to  be  accepted  in  the  Beloved  :  for  God  can  be  just,  and  the  justifier 
of  him  that  believeth  in  Jesus. 


REMARKS. 

1.  With  this  Article  before  us,  we  discover  an  important  distinction 
between  works  that  are  acceptable,  and  such  as  are  meritorious.  In 
unregeneracy,  none  of  our  works  are  either  meritorious  or  acceptable. 
But  as  soon  as  there  is  any  transformation  of  character,  they  bNecome 
in  a  degree  acceptable  ;  and  will  ultimately  become  entirely  so.  What- 
ever of  holiness  appears  in  these  works,  is  none  the  less  acceptable  on 
account  of  its  having  been  preceded  by  sin ;  or  on  account  of  its  now 
being  intermingled  with  it.  Holiness  is  always  lovely,  wherever  it  is 
found.  Nor  are  the  good  works  of  renewed  sinners  any  less  accepta- 
ble to  God,  because  they  are  the  result  of  his  immediate  influence  on 
their  hearts.  Our  most  entire  dependence  on  the  Spirit  of  God  for 
our  goodness,  does  nothing  to  diminish  its  amiableness  in  his  sight ; 
nor  are  we  on  this  account  considered  as  any  less  worthy  of  his  regard. 
But  as  to  merit,  it  is  wholly  excluded,  not  only  from  the  works  which 
precede  regeneration,  but  from  those  which  follow  it ;  even  after  those 
works  shall  have  become  perfect :  for  no  creature  who  deserves  the 
pains  of  hell,  or  evil  only,  (as  does  every  transgressor  of  God's  law,) 
can  at  the  same  time  deserve  heaven,  or  any  other  good. 

2.  The  light  reflected  by  this  Article  will  expose  their  mistake, 
who  say,  "  If  you  deny  total  depravity,  you  can  see  no  need  of  a  Sa- 
vior." To  see  our  need  of  the  Holy  Ghost  to  renew  our  hearts,  we 
must  be  convinced  that  they  are  totally  depraved ;  but  if  they  are  de- 
praved at  all,  we  need  the  benefits  of  the  atonement ;  we  need  to  be 
justified  freely  through  the  redemption  that  is  in  Jesus  Christ ;  for  this 
is  the  tenor  of  the  law,  "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them."  I  do 
not  pretend  that  sinners  will  ever  go  to  Jesus  Christ  for  justification, 
till  they  become  convinced  that  their  depravity  is  entire ;  but  did  they 
apprehend  things  aright,  they  would  see  that  the  least  delinquency  ren- 
dered a  legal  justification  impossible,  and  a  Savior's  righteousness  their 
only  hope. 

3.  With  the  doctrine  of  justification  in  view,  we  perceive  it  must 
be  of  vital  importance  rightly  to  understajid  the  law.  Through  a  mis- 
conception of  its  structure  and  design,  Paul,  while  zealously  engaged 
in  the  externals  of  religion,  had  well  nigh  lost  his  soul.  It  was  by  a 
correction  of  this  mistake,  that  he  became  convinced  he  needed  a  better 
rigteousnesR  than  his  own.  Let  us  hear  his  own  account  of  the  mat- 
ter :  "  For  I  was  alive  without  the  law  once  ;  but  when  the  command- 


JUSTIFICATION.  197 

ment  came,  sin  revived,  and  I  died.  And  the  commandment  which 
was  ordained  to  Ufe,  I  found  to  be  unto  death."  Rom.  vii.  9,  10. 
Again  he  says,  "  For  I  through  the  law  am  dead  to  the  law,  that  I 
might  live  unto  God."  In  the  case  of  the  apostle,  we  learn  both  the 
meaning  and  importance  of  a  law  work.  That  convert  who  is  experi- 
mentally  ignorant  of  such  a  work,  has  reason  to  fear  that  he  is  yet  un- 
der the  curse  of  the  law.  If  he  has  not  through  the  law  become  dead 
to  the  law,  he  has  not  yet  begun  to  live  unto  God. 

4.  With  this  fundamental  doctrine  before  us,  it  is  easy  to  see,  that 
nothing  stands  more  in  the  way  of  the  salvation  of  lost  men,  than  a 
spirit  of  self  righteousness.  This  was  what  ruined  that  generation  of 
God's  covenant  people  who  lived  at  the  time  of  Christ's  advent.  "  But 
Israel,"  said  the  apostle,  "  which  followed  after  the  law  of  righteous- 
ness, hath  not  attained  to  the  law  of  righteousness.  Wherefore  ?  Be- 
cause they  sought  it  not  by  faith,  but  as  it  were  by  the  works  of  the 
law."  Rom.  ix.  31,  32.  God  has  provided  a  righteousness  for  sinners, 
even  for  the  chief  of  sinners  :  therefore  it  is  not  our  being  sinners  that 
renders  our  case  hopeless ;  but  it  is  that  proud  legal  spirit,  which  will 
sooner  traverse  the  globe  to  establish  its  own  righteousness,  than  sub- 
mit to  the  righteousness  of  God.  The  conversion  of  publicans  into 
Pharisees  does  nothing  towards  preparing  them  for  the  kingdom  of 
heaven.  Sinners  must  renounce  their  self -righteousness  as  well  as  their 
vices,  else  they  cannot  be  saved. 

5.  Lest  some  should  imagine,  that  this  free  justification  must  exert 
an  influence  to  relax  the  bonds  of  divine  government,  it  may  be  well  to 
notice  ;  that  it  was  never  proposed  to  innocent  creatures,  as  if  they 
had  their  choice  given  them,  whether  to  be  saved  by  obedience  to  the 
law,  or  by  a  free  justification.  It  was  not  made  known  until  the  pen- 
alty  of  the  law  was  incurred.  And  it  is  now  proflfered  to  no  apostates, 
except  those  for  whom  a  law-honoring  atonement  has  been  provided. 
Nor  even  of  such  do  any  become  released  from  their  state  of  condem- 
nation, until  they  are  cordially  reconciled  to  God  and  his  holy  govern- 
ment. A  time  is  limited  for  this  reconciliation  to  take  place ;  and 
proclamation  is  made,  that  this  way  of  effecting  the  reconciliation  of 
apostates,  is  the  last  expedient  which  the  God  of  grace  will  ever  pro- 
vide for  this,  or  any  other  part  of  his  moral  kingdom.  This  plan  of 
justification  can  not  be  charged  with  having  brought  about  the  defection 
of  men  or  angels.  And  surely  none  can  pretend  that  it  is  the  cause  of 
that  iniquity  with  which  the  earth  is  deluged.  On  the  contrary,  it 
manifestly  does  more  than  anything  else  to  roll  back  the  destructive 
tide ;  for  if  among  our  fallen  race  there  be  any  who  depart  from  ini- 
quity,  it  is  those  who  through  the  law  have  become  dead  to  the  law — 
those  who  have  renounced  their  own  righteousness  for  that  of  their 
divine  Savior. 


as 


198  i'EKSEVJ£RANCfi. 


ARTICLE    XII. 

There  is  an  infallible  connection  between  being  justified 
on  earth,  and  glorified  in  heaven  ;  or,  in  other  words,  all 
real  saints  will  persevere  in  holiness  to  the  end  of  life. 

It  is  one  of  the  most  fundamental  truths  of  God's  word,  That  all 
those  who  are  renewed  by  the  Holy  Ghost,  and  justified  through  the 
redemption  there  is  in  Christ,  will  be  enabled  to  persevere  in  the  way 
of  holiness  unto  the  end  of  life,  and  afterwards  be  received  to  glory. 
It  is  made  as  certain  that  the  justified  will  be  received  to  glory,  as  that 
the  called  will  be  justified  ;  or  that  the  predestinated  will  be  called. 
These  are  all  such  things  as  God  has  joined  together  ;  for  "  whom  he 
did  predestinate,  them  he  also  called  ;  and  whom  he  called,  them  he 
also  justified  ;  and  whom  he  justified,  them  he  also  glorified."  Rom, 
viii.  30. 

This  doctrine  implies  something  more  than  a  certainty,  that  all  true 
saints  will  gain  admission  into  the  kingdom  of  heaven  ;  it  includes  a 
certainty  of  their  perseverance  in  believing  and  obeying  the  truth,  to 
the  very  end  of  their  days.  They  are  chosen  to  salvation,  but  with  no 
more  fixedness  in  the  divine  purpose,  than  they  are  to  a  sanctification 
of  the  Spirit  and  a  belief  of  the  truth.  And  they  are  ordained,  not  only 
to  commence  a  life  of  piety,  but  to  go  and  bring  forth  fruit,  and  that 
their  fruit  should  remain.  2  Thess.  ii.  13.  John  xv.  16.  As  the  Or- 
thodox do  not  believe  in  an  election  which  will  raise  men  to  heaven 
without  a  radical  change  of  character  ;  so  neither  do  they  believe  in  a 
perseverance,  which  does  not  imply  a  permanence  in  the  renovated 
character,  and  a  continuance  in  well-doing.  In  confirmation  of  the 
doctrine  of  the  saints'  perseverance,  I  Avill  suggest  some  of  the  leading 
arguments  which  to  my  own  mind  have  appeared  satisfactory. 

1.  The  thing  is  -possible.  It  is  possible,  not  only  because  it  is 
within  the  compass  of  God's  power,  but  also  of  his  consistent  opera- 
tions. It  is  what  he  can  and  may  do.  The  covenant  of  works  made 
no  provision  for  recovery  fi'om  apostacy,  even  when  but  a  single  of- 
fense had  been  committed  ;  but  in  the  covenant  of  grace  a  provision  of 
this  sort  is  made  without  doing  the  least  injury  to  the  law.  While 
this,  as  well  as  that,  forbids  all  sin,  this,  in  distinction  from  that,  pro- 
vides for  its  forgiveness.  The  two  covenants  appear  to  have  been  both 
in  the  view  of  David,  when  he  said,  "  If  thou,  Lord,  shouldest  mark 
iniquities,  (according  to  the  covenant  of  works,)  O  Lord,  who  shall 
stand  ?  But  there  is  forgiveness  with  thee,  (according  to  the  covenant 
of  grace,)  that  thou  mayest  be  feared."  Ps.  cxxx.  3,  4.  He  saw  that 
such  was  his  oAvn  imperfection,  and  such  the  imperfection  of  all  the 
saints  on  earth,  that,  in  case  their  iniquities  had  been  marked  against 
them,  according  to  the  tenor  of  the  covenant  of  works,  they  could  not 
stand  ;    nor  could  their  intercourse  with  God  have  been  kept  up  for  a 


PERSEVERANCE.  199 

single  day.  His  firm  belief  that  his  iniquities  were  forgiven,  and  not 
marked,  appears  to  have  been  the  thing  which  emboldened  him  to 
continue  his  approaches  to  the  throne  of  grace.  It  is  certainly  possi- 
ble that  the  same  Divine  Agent,  who  has  begun  a  good  work  in  the 
saints,  should  perform  it  until  the  day  of  Jesus  Christ :  for  he  can  work 
in  them  both  to  will  and  to  do.  Phil.  i.  6,  and  ii.  13.  The  same  power 
that  can  raise  the  dead  sinner,  can  quicken  the  languishing  saint :  and 
the  latter  is  as  consistent  a  display  of  divine  power  as  the  former.  How 
often,  in  the  119th  Psalm,  does  holy  David  ask  the  favor  of  quickening 
grace  :  "  Quicken  me  according  to  thy  word  :  "  "  Quicken  me  in  thy 
righteousness  : "  "  Quicken  me  after  thy  loving  kindness."  In  the  last 
verse  of  this  Psalm  he  acknowledges  he  had  gone  astray  like  a  lost 
sheep;  and  as  such  he  prayed  his  Shepherd  to  look  after  him,  and 
bring  him  back  to  the  fold.  Such  an  acknowledgment  and  petition  are 
in  the  spirit  of  that  new  covenant,  in  which  believers  are  all  interested. 
One  of  the  chief  blessings  contained  in  this  covenant,  is  an  effectual 
healing  for  our  backslidings.*   Hos.  xiv.  4. 

What  I  particularly  wish  to  establish  by  the  present  argument  is  this  ; 
that  such  is  the  nature  of  the  covenant  of  grace,  there  is  nothing  which 
makes  it  inconsistent  for  God  (should  he  see  fit  to  do  it,)  to  preserve 
from  fatal  apostacy  the  whole  family  of  his  new  born  sons  and  daugh- 
ters.  It  would  not  be  any  infraction  upon  his  law,  nor  would  it  be  any 
way  inconsistent  with  his  holiness,  should  Ms  mercy  endure  forever ; 
not  only  in  extending  forgiveness  to  them  whenever  they  repent,  but 
also  in  giving  them  repentance  whenever  they  sin. 

2.  There  are  divine  promises,  which  infallibl)^  secure  the  saints' 
perseverance  to  the  end  of  life.  Promises  of  this  nature  are  found,  both 
in  the  covienant  of  redemption,  and  in  the  covenant  of  grace. 

First.  In  the  covenant  of  redemption.  In  this  covenant  the  parties 
are  none  other  than  the  Persons  of  the  Godhead.  It  was  made  before 
rtie  foundation  of  the  world,  and  relates  to  our  redemption  from  sin  and 
hell  by  the  atonement  of  Christ.  Now  if  it  can  be  shown,  that  this 
covenant  contains  promises  which  insure  the  salvation  of  those  who  are 
united  to  Christ,  it  will  prove  the  point  in  question  :  for  it  is  certain 
that  such  Covenanters  will  not  fail  to  fulfill  their  engagements.  The 
confidence  which  the  apostle  had,  that  he  should  at  length  enjoy  the 
heavenly  inheritance,  was  strengthened  by  a  view  of  this  early  cove- 
nant :  "  In  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised 
before  the  world  began."  Tit.  i.  2.  God  made  no  promise  to  Paul 
before  the  world  began,  but  he  then  made  a  promise  to  his  Redeemer  in 
relation  to  him  ;  which  was  developed  at  the  time  of  his  conversion. 
The  grace  which  he  now  received  was,  in  a  sense,  given  him  in  Christ 
Jesus  before  the  world  began.    2  Tim.  i.  9. 

In  the  covenant  of  redemption,  the  Father  promised  to  reward  his 
Son  for  his  obedience  unto  death.  Isa.  liii.  12.  On  the  fulfillment  of 
this  promise  the  Son  made  an  entire  dependence.  He  said,  "  All  the 
Father  giveth  me  shall  come  to  me."  Nor  was  there  any  less  cer- 
tainty that  the  Son  would  fulfill  his  engagement,  in  their  reception  and 
preservation ;  for  he  says,  "  And  him  that  cometh  to  me  I  will  in  no 
wise  cast  out."  He  then  proceeds  to  a  further  disclosure  of  the  stipu. 
lations  of  this  eternal  covenant :    "  For  I  came  down  from  heaven,  not 


300  PERSBVEBANCB. 

to  do  mine  own  will,  but  the  will  of  him  that  sent  me.  And  this  is  the 
Father's  will  which  hath  sent  me ;  that  of  all  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it  up  again  at  the  last  day.  And  this  is 
the  will  of  him  that  sent  me,  that  every  one  that  seeth  the  Son  and  be- 
lieveth  on  him,  may  have  everlasting  life  ;  and  I  will  raise  him  up  at 
the  last  day."  John  vi.  37 — 40.  Here  the  Son  of  God  tells  us,  that 
he  came  to  do  the  will  of  his  Father ;  he  also  informs  us,  it  was  his 
Father's  will,  that,  of  those  who  were  given  to  him  and  believed  on 
him,  he  should  lose  none,  but  raise  them  up  at  the  last  day ;  that  is,  that 
he  should  perfect  their  salvation  to  its  last  and  finishing  stroke.  In  this 
covenant  the  Holy  Spirit  has  a  part.  He  engages  to  make  a  saving 
revelation  of  the  Son  to  such  as  the  Father  has  given  him,  and  thence- 
forth to  abide  in  them  forever.  See  John  xiv.  16,  17,  and  xvi.  7 — 15. 
2  Tim.  i.  14. 

What  we  term  the  covenant  of  redemption  is,  I  think,  clearly  re- 
vealed in  the  scriptures ;  and  is  it  not  evident,  that  its  conditions  can 
not  be  performed  by  the  three  Divine  Persons,  without  effecting  the 
everlasting  salvation  of  every  one  who  becomes  a  believer  in  the  Lord 
Jesus  Christ  ?  It  is  true,  that  in  this  covenant  there  are  no  promises 
made  to  believers  themselves :  but  there  are  promises  in  relation  to 
them,  which  can  not  be  kept  without  securing  their  perseverance  in 
holiness  unto  eternal  life.  The  promises  the  Lord  made  to  David  con- 
cerning his  Son,  gave  the  same  security  for  the  prosperous  reign  of 
Solomon,  which  was  afterwards  given  by  the  promise  made  immedi- 
ately to  Solomon  himself.  If  the  Father  of  our  Lord  Jesus  Christ  haa 
promised  his  Son,  that  his  spiritual  seed,  when  they  break  his  laws, 
shall  be  chastised  and  reclaimed,  but  not  disinherited,  it  must  secure 
their  permanent  standing  in  the  covenant,  as  completely  as  if  the  prom- 
ises were  made  to  themselves.    Ps.  Ixxxix.  28 — 37. 

Secondly.  The  covenant  of  grace  secures  the  saints'  perseverance. 
This  exists  between  God  and  men.  It  embraces  all  those  who  have 
returned  unto  God  through  Jesus  Christ.  To  them  God  has  made 
promises  which  insure  their  perseverance  to  the  end  of  life  ;  and  these 
promises  are  all  confirmed  in  Christ.  The  covenant  of  grace,  made 
with  believers,  is  the  exact  counterpart  of  the  covenant  of  redemption, 
which  had  before  been  made  with  Christ  concerning  them.  The  cov- 
enant  with  the  father  of  the  faithful  is  declared  to  have  been  confirmed 
of  God  in  Christ.  He  is  the  surety  of  the  covenant  which  God  makes 
with  us.  The  promises  are  made  to  us  through  Him  ;  hence  it  is  they 
can  be  depended  on  :  for  in  Him  they  are  all  yea  and  amen,  unto  the 
glor)'  of  God.    Heb.  vii.  22.    2  Cor.  i.  20. 

The  promises  of  God  to  his  children  are  of  two  sorts,  namely,  such 
as  relate  to  his  approbation  of  their  renovated  character ;  and  such  as 
secure  the  preservation  of  that  character,  and  also  its  progressive  im- 
provement. He  engages  not  only  to  hear  their  humble  prayers,  but 
also  to  -prepare  their  hearts  to  pray.  Ps.  x- 17.  He  promises  not  only 
to  reward  their  fruitfulness,  but  also  to  render  them  increasingly  fruit- 
ful. John  XV.  2.  He  promises  a  crown  to  such  as  overcome,  and  also 
victory  to  all  who  are  trnly  engaged  in  the  Christian  warfare.  Satan  is 
at  the  head  of  the  opposition  ;  and  yet  the  soldiers  of  Christ  are  assu- 
red of  their  victory  over  him  :     "  And  the  God  of  peace  shall  bruise 


PERSEVERANCE.  201 

Salan  under  your  feet  shortly."  Rom.  xvi.  20.  What  a  support,  in  this 
ensnaring  world,  is  such  a  promise  as  this,  which  I  will  now  repeat : 
"  But  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able ;  but  will  Avith  the  temptation  also  make  a  way  to  escape, 
that  ye  may  be  able  to  bear  it."  1  Cor.  x.  13.  Had  the  covenant  of 
works  contained  such  a  promise,  the  fall  of  man  would  have  been  ren- 
dered impossible  :  for  it  would  have  been  an  ample  security  against  all 
the  seductive  influence  of  the  tempter.  And  to  them  who  are  interested 
in  the  covenant  of  grace,  such  a  promise  must  imply  an  engagement, 
either  that  they  shall  be  kept  from  being  assailed  by  temptation,  or  be 
strengthened  wholly  to  resist  its  influence,  or  have  help  to  recover 
themselves  from  the  snare  into  which  they  have  been  drawn. 

There  is  scarcely  anything  on  earth  which  more  endangers  the  per- 
severance  of  the  saints,  than  false  teachers.  Christ  himself,  Speaking 
of  their  baneful  influence,  says,  "  They  shall  deceive,  if  it  were  possi- 
ble,  the  very  elect."  But  it  is  not  possible,  because  God  has  made  a 
promise  to  secure  them  against  this  evil.  "  These  things  (says  the 
apostle  John)  have  I  written  unto  you  concerning  them  that  seduce 
you.  But  the  anointing  which  ye  have  received  of  him  abideth  in  you," 
i.  e.  as  an  effectual  preventive  against  their  seductions.  1  John,  ii.  26,27. 
The  afflictions  with  which  the  people  of  God  are  visited  are  called 
temptations,  since  they  seem  to  jeopardize  their  religion  ;  but  it  is  de- 
clared, that  to  take  away  sin,  is  the  fruit,  yea,  all  the  fruit  which  they 
shall  produce.  See  Isa.  xxvii.  9.  The  apostle  represents  God  as 
always  chastising  his  children  for  their  profit,  to  make  them  partakers 
of  his  holiness.  Heb.  xii.  10.  In  another  place  he  says,  "  We  know 
that  all  things  work  together  for  good  to  them  that  love  God."  Rom. 
viii.  28.  But  should  any  event,  or  series  of  events,  so  operate  as  to 
cause  an  eternal  separation  between  them  and  their  Saviour,  and  place 
them  back  in  the  enemy's  hands,  these  would  be  infinitely  far  from 
working  for  their  good. 

Were  the  perseverance  of  the  saints  to  depend  on  their  own  suffi- 
ciency, either  inherent  or  acquired,  it  would  be  precarious  indeed  ;  but 
if  the  all-sufficient  God  has  promised  to  bestow  that  grace  which  is 
necessary  to  insure  their  continuance  in  well  doing,  they  are  safe. 
On  this  promised  grace  they  rely.  This,  and  this  alone,  was  the  thing 
on  which  Paul  relied,  though  he  probably  had  more  holiness  than  any 
other  man  living.  When  under  a  sore  trial  he  besought  the  Lord  to 
be  delivered  from  it,  but  he  received  this  answer,  "  My  grace  is  sufficient 
for  thee;  for  my  strength  is  made  perfect  in  weakness."  With  this 
assurance  he  declares  himself  satisfied  :  ''  Most  gladly  therefore  will  I 
rather  glory  in  my  infirmities,  that  the  power  of  Christ  may  rest  upon 
me."  2  Cor.  xii.  9.  With  his  regenerated  people  God  makes  an 
everlasting  covenant  that  he  will  not  turn  away  from  them  to  do  them 
good,  but  that  he  will  put  his  fear  in  their  hearts  that  they  shall  not 
depart  from  him.  Jer.  xxxii.  40.  If  their  perseverance  in  hoUness 
were  the  very  thing,  concerning  which  he  intended  to  give  them  secu- 
rity, how  could  he  have  made  a  promise  more  directly  to  the  purpose  ? 
It  is  the  Almighty  God,  the  God  of  truth  who  says,  "  I  will  put  my  fear 
in  their  hearts,"  (the  very  place  where  it  needs  to  be)  "  that  thev  shall 
not  depart  from  me." 


202  PERSEVERANCIi:. 

Christians,  as  they  are  in  themselves,  make  but  a  feeble  flock  ;  but 
they  have  a  shepherd  whose  grace  and  strength  are  infinite.  And  he 
has  said,  "  I  give  unto  them  eternal  life,  and  they  shall  never  perish, 
neither  shall  any  pluck  them  out  of  my  hand."  John  x.  28.  "But 
may  not  this  promise  be  kept,  and  yet  some  of  them  perish  by  pluck- 
ing themselves  out  of  his  hand  ?"  To  this  it  may  be  replied.  There 
never  could  be  any  other  possible  way,  by  which  an  inyading  foe  could 
succeed  in  effecting  their  apostacy,  but  by  gaining  their  consent.  If, 
then,  the  promise,  "  Neither  shall  any  pluck  them  out  of  my  hand," 
contains  in  it  no  security  against  their  being  so  seduced  as  to  give  their 
consent  to  forsake  their  shepherd,  it  amounts  to  just  nothing.  We 
know  that  the  righteous,  in  order  to  reach  the  promised  land,  must  hold 
on  their  way ;  that  they  must  keep  their  hearts  with  all  diligence ; 
and  keep  themselves  in  the  love  of  God.  And  the  good  Shepherd,  who 
is  the  keeper  of  Israel,  has  engaged  for  them  that  they  shall  do  all  this. 
They  are  kept  by  the  power  of  God  through  faith  (which  is  a  volun- 
tary  exercise  of  their  own)  unto  salvation.  The  power  of  God  is 
employed  in  preserving  and  strengthening  that  faith  by  wliich,  as 
Christians,  they  live  and  move  and  have  their  being. 

If  the  promises  which  have  been  referred  to  (and  many  others  of  a 
like  nature  might  be  introduced,)  do  not  secure  the  perseverance  of  those 
who  are  brought  into  the  bonds  of  the  new  covenant,  how  could  any 
be  made  strong  enough  to  do  it?  Such  promises  as  these  make  it 
evident,  that  God  was  willing  to  show  unto  the  heirs  of  promise  the 
immutability  of  his  counsel  concerning  their  salvation,  that  they  might 
have  a  strong  consolation,  who  have  fled  for  refuge  to  lay  hold  on  the 
hope  set  before  them.     Heb.  vi,  17,  18. 

3.  The  historical  account  which  the  scriptures  give  us  of  "the 
generation  of  God's  children,"  helps  confirm  us  in  the  belief  of  the 
saints'  perseverance.  They  who  are  there  spoken  of  as  once  becoming 
the  children  of  God,  seem  to  have  retained  their  place  in  his  holy 
family  through  all  the  vicissitudes  of  life.  Thou'gh  none  of  them  are 
represented  as  spotless  characters ;  yet  they  all  endured  to  the  erd. 
Some  of  them  were  guilty  of  flagrant  offences ;  yet  they  arose  from 
their  falls,  held  on  their  way,  and  died  in  the  Lord.  And  to  this  agree 
the  words  of  that  inspired  proverb,  "  A  just  man  falleth  seven  times, 
and  riseth  up  again."  Prov.  xxiv.  16.  In  the  eleventh  chapter  of 
the  epistle  to  the  Hebrews,  the  apostle  begins  to  give  us  a  catalogue  of 
Old  Testament  believers,  which  he  tells  us  time  would  have  failed  him, 
had  he  attempted  to  fill  it  up ;  and  it  is  evident  he  speaks  of  them  all 
as  men,  whose  faith  did  not  fail,  even  to  the  last.  They  all  died  in 
faith.  Enoch  and  Noah  walked  wdth  God  all  the  while  they  remained 
on  the  earth.  So  did  Abraham,  Isaac,  and  Jacob,  Joseph,  Moses,  Ca- 
leb, Joshua,  Samuel,  David,  and  the  whole  company  of  Bible  saints. 

Such  a  uniformity  in  the  perseverance  of  those  saints,  whose  history 
is  given  by  th6  pen  of  inspiration,  is  certainly  calculated  to  induce  the 
belief  that  the  holy  character  of  the  children  of  God,  though  not  per- 
fect is  nevertheless  permanent.  It  very  naturally  leads  us  to  conclude, 
that  the  covenant  which  God  has  established  with  them,  has  provided 
for  the  preservation  and  improvement  of  their  renovated  character. 
4.     The  perseverance  of  all  real  saints,  may  be  conclusively  inferred. 


PERSKVERANCK.  203 

from  the  reason  which  the  scriptures  assign,  why  all  professed  saints 
do  not  persevere  ;  namely,  some  original  detect  in  their  religion.  They 
are  represented  as  uncircumcised  in  heart,  when  they  were  circum- 
cised in  the  tlesh ;  and  as  not  having  their  heart  right  with  God,  even 
at  the  time  when  they  sought  him  and  inquired  early  after  him.  They 
are  represented  as  building  their  house  without  any  foundation  ;  as 
taking  no  root  in  the  ground,  even  when  they  seem  to  have  an  upward 
growth  ;  as  having  a  lamp  without  even  taking  any  oil ;  and  as  coming 
to  the  wedding  without  the  wedding  garment.  To  all  those  who  shall 
be  on  the  left  hand  of  the  Judge  at  the  last  day,  and  who  shall  claim 
his  favor  on  the  ground  of  the  relation  w^hich  subsisted  between  Him 
and  them  in  the  present  world,  he  will  return  one  answer,  "  I  never 
knew  you  ;  depart  from  me  ye  that  work  iniquity."  When  any  of  the 
visible  church  apostatize  to  infidelity,  damnable  heresies,  or  any  other 
course  of  wickedness,  the  scripture  gives  this  concise  reason  for  it. 
But  they  were  not  of  us.  If  we  are  told  of  heretics  whose  word  has 
eaten  like  a  canker,  and  which  has  overthrown  the  faith  of  some,  our 
minds  are  immediately  relieved  with  the  assurance,  that  the  foundation 
of  God  standeth  sure,  having  this  seal.  The  Lord  knoweth  them  that 
are  his.  Ps.  Ixxviii.  37.  Luke  vi.  49.  Matt.  xiii.  20,  21;  xxv.  3; 
xxii.  11;   vi.i.  23.     1  John  ii.  19.     2  Tim.  ii.  19. 

5.  The  instructions  of  Christ,  solemnly  enjoining  upon  us  sux;h  an 
entrance  on  our  religious  course,  as  to  insure  its  continuance,  proves  that 
there  is  an  established  connexion  between  beginning  right,  and  holding 
out  to  the  end.  He  advises,  as  we  are  entering  on  a  life  of  religion, 
that  we  should  imitate  that  prudent  man,  who,  before  he  begins  a  build- 
ding,  examines  into  the  state  of  his  funds,  to  determine  whether  he  has 
sufficient  to  finish  it.  Nor  does  our  divine  teacher  leave  us,  without 
giving  us  the  needed  information  on  this  interesting  point ;  he  tells  us 
what  it  will  cost  to  finish  the  spiritual  building  which  he  would  have 
us  undertake  :  "  So  likewise,  whosoever  he  be  of  you  that  forsaketh 
not  all  that  he  hath,  he  can  not  be  my  disciple. "  Self-denial  and  supreme 
love  to  Christ  are  the  lowest  conditions  of  discipleship  ;  and  we  are 
here  taught  that  no  one,  whose  religion  has  such  a  basis,  will  fail  of  en- 
enduring  to  the  end ;  that  no  one,  who  thus  begins  to  build,  will  be 
disgraced  for  not  being  able  to  finish.     Luke  xiv.  25 — 33. 

6.  An  argument  of  some  weight,  in  establishing  the  doctrine  of 
this  Article,  is  derived  from  the  resemblance  which  the  scriptures  trace 
between  the  headship  of  the  first  and  second  Adam.  Paul  informs  us 
that  the  first  Adam  was  a  figure  (a  type)  of  him  that  was  to  come. 
Rom.  V.  14.  In  the  fifteenth  chapter  of  the  first  epistle  to  the  Corin- 
thians,  Adam  is  called  the  "first  man,"  and  Christ  the  "second  man," 
and  the  "  last  Adam."  Christ  is  represented  to  be  the  head  of  his 
redeemed  family,  as  Adam  was  of  the  human  race.  Now  it  is  evident, 
that  on  the  conduct  of  the  first  Adam  depended,  according  to  the  tenor 
of  the  original  covenant,  the  character  and  state  of  his  whole  race. 
His  fidelity  and  persevering  obedience  during  his  term  of  trial,  would 
have  secured  the  obedient  character  and  consequent  blessedness  of  his 
posterity.  Now  all  who  are  regenerated  and  justified,  have  become 
members  of  the  spiritual  body  of  Christ.  And  may  we  not  from  analogy 
reason  thus  :    Since  the  fidelity  of  the  first  Adam  would  have  secured 


204  FERSEVBRANCB. 

the  unfailing  obedience  of  all  his  children,  the  fidelity  of  the  second 
Adam,  the  Lord  from  heaven,  must  secure  to  all  his  spiritual  children 
the  continuance  and  final  perfection  of  that  obedient  character,  which  he 
has  graciously  imparted  to  them  ?  Had  the  first  Adam  been  able  at  the 
close  of  his  probation,  to  say  to  his  unborn  posterity,  /  live,  he  might 
have  added,  ye  shall  live  also.  But  the  second  Adam  was  able  to  say  to 
the  children  of  his  love,  "  Because  I  live,  ye  shall  live  also  :"  and  this 
he  did  say.     John  xiv.  19. 

Some  may  demand  proof  of  what  is  here  taken  for  granted,  viz :  That 
the  obedience  of  Adam  would  have  secured  an  obedient  character  to  his 
posterity.  In  support  of  this  commonly  received  sentiment,  I  shall  offer 
two  reasons. 

1st.  This  view  of  the  covenant  with  Adamxnakes  it  self-consistent ; 
that  is,  its  two  sides  agree  together.  It  would  be  unnatural,  that  our 
first  father's  failing  to  keep  covenant,  should  entail  on  us  a  depraved 
character ;  without  supposing,  that  his  faithfulness  to  the  covenant 
would  have  produced  h  contrary  effect.  It  would  seem  to  implicate 
the  benevolence  of  the  Creator,  to  suppose  that  the  good  which  was 
promised,  had  relation  to  none  but  himself;  and  that  the  evil  which 
was  threatened,  comprehended  his  posterity.  If  the  threat.  Thou  shall 
surely  die,  was  addressed  to  him  as  the  father  of  mankind,  the  implied 
promise.  Thou  shall  live,  must  also  have  extended  to  them. 

2dly.  God's  covenant  transactions  with  other  parents,  since  the  fall, 
together  with  the  promises  and  threatenings  which  relate  to  our  offspring, 
are  calculated  to  confirm  us  in  the  sentiment  that  Adam's  obedience  to 
the  first  covenant  would  have  secured  his  race  from  apostacy.  When 
God  threatens  to  visit  the  iniquity  of  those  who  hate  him  upon  their 
children,  he  promises  to  show  mercy  to  the  generations  of  those  who 
love  him  and  keep  his  commandments.  While  he  says  to  the  wicked, 
"  Cursed  shall  be  the  fruit  of  thy  body,"  he  promises  the  righteous  that 
the  fruit  of  their  body  shall  be  blessed.  Deut.  xxviii.  4, 18.  And  the 
providences  of  God  have  often  been  of  such  a  nature  as  to  verify  these 
declarations  of  his  word.  And  when  these  declarations  and  providences 
are  viewed  in  connexion,  they  reflect  much  light  on  the  covenant  which 
was  made  with  our  first  parents ;  and  they  serve  to  show,  that  their 
conduct,  whether  good  or  had,  was  designed  to  stamp  the  character  of 
all  their  unborn  generations. 

I  would  now  ask.  Has  not  the  doctrine  of  this  Article  beea  shown 
to  be  contained  in  the  word  of  God  ?  If  it  has,  then  the  word  of  God 
contains  no  doctrine  which  is  in  contrariety  to  it.  If  there  be  a  single 
text,  Avhich  undeniably  teaches  the  certain  perseverance  of  all  those 
who  are  once  brought  within  the  bonds  of  the  new  covenant,  we  may 
be  sure  there  is  not  a  single  text  against  it.  "  Not  a  single  text  against 
it !"  some  may  exclaim  with  surprise  :  as  if  the  writer  were  uncandid 
to  suppose  all  the  scripture  on  his  own  side.  But  is  it  not  clear  if  there 
be  in  reality  a  single  passage  against  it,  there  can  be  none  for  it  1  Is 
the  scripture  of  truth  divided  ? 

The  plan  of  this  work  will  not  permit  me  to  stop,  to  give  a  particular 
explanation  of  all  the  passages,  which  have  been  considered  as  standing 
opposed  to  the  doctrine  in  question.  Most  of  these,  however,  are  com- 
prehended under  three  classes,  to  each  of  which  some  attention  will 
now  be  given. 


PERSEVERANCE.  205 

The  first  class  of  texts  which  I  shall  introduce,  are  those  which 
suspend  the  blessedness  of  believers  on  their  enduring  to  the  end.  The 
Savior  says,  "  But  he  that  shall  endure  unto  the  end,  the  same  shall 
be  saved."  Matt.  xxiv.  13.  Similar  to  this  is  the  declaration  of  the 
apostle,  "To  present  you  holy  and  unblamable  and  unreproveable 
in  his  sight,  if  ye  continue  in  the  faith  grounded  and  settled,  and  be 
not  moved  away  from  the  hope  of  the  gospel."  Col.  i.  22, 23.  Texts 
of  this  class  prove  unquestionably,  that  perseverance  in  faith  and  good 
works,  is  absolutely  necessary  to  insure  an  admission  into  the  kingdom 
of  heaven.  And  yet  there  is  nothing  in  them  which  asserts  that  any 
true  converts  will  fail  to  persevere. 

"  But  why,  it  will  be  asked,  does  the  promise  contain  the  conditional 
clause,  if  ye  continue  in  the  faith,  in  case  that  such  continuance  is  uni- 
form ?"  A  very  good  reason  can  be  assigned  for  it.  Divine  wisdom 
sees  it  to  be  better,  in  the  present  state,  to  describe  God's  chosen  people 
by  their  appropriate  character,  than  by  their  names ;  and  this  is  re- 
vealed  to  be  one  essential  ingredient  in  their  character,  that  they  con> 
tinue  in  the  faith  grounded  and  settled,  and  be  not  moved  away  from 
the  hope  of  the  gospel.  A  work  of  grace  can  not  be  commenced  in 
their  hearts,  short  of  their  drinking  of  the  water  of  which  Christ  spake 
to  the  woman  of  Samaria :  and  yet  when  this  is  once  drunk,  it  uni- 
formly becomes  a  well  of  living  water,  springing  up  into  everlasting 
life.  They  can  not  in  a  spiritual  sense,  become  rich  at  all,  except  they 
buy  of  Christ,  that  gold  which  is  tried  in  the  fire ;  and  they  who  have 
this  can  never  become  poor,  because  it  will  endure  to  the  end ;  there 
is  no  furnace  which  will  consume  it.  When  the  Lord  promises  a  crown 
of  life  to  such  as  are  faithful  unto  death,  it  is  the  same  as  to  promise 
it  to  all  those  who  are  now  his  real  friends ;  for  all  such  will  be  faithful 
unto  death :  and  their  faithfulness  unto  death  is  the  grand  proof  of  a  right 
outset  in  their  Christian  course. 

These  remarks  will  serve  to  show  the  fallacy  of  an  objection  which 
is  often  made  against  this  doctrine,  as  though  its  tendency  was  to  relax 
our  endeavors  to  persevere  in  holy  living.  If  we  have  understood  the 
doctrine  aright,  a  relaxation  of  our  endeavors  to  persevere,  must  al- 
ways diminish  the  evidence  of  the  genuineness  of  our  religion,  and,  of 
course,  of  the  reality  of  our  conversion. 

A  second  class  of  texts  are  such  as  speak  of  apostacy  as  an  evil,  to 
which  the  whole  church  of  Christ  is  actually  exposed.  Of  this  class, 
these  which  follow,  may  serve  for  an  example  :  "  Take  heed,  brethx*en, 
lest  there  be  in  any  of  you  an  evil  heart  of  unbelief,  in  departing  from 
the  living  God."  "  Let  us  labor  therefore  to  enter  into  that  rest,  lest  any 
man  fall  after  the  same  example  of  unbelief."  "  Now  the  just  shall  live 
by  faith ;  but  if  any  man  draw  back,  my  soul  shall  have  no  pleasure 
in. him."  Heb.  iii.  12;  iv.  11 :  x.  38.  In  view  of  these  and  other 
passages  of  the  like  import,  I  would  remark ;  it  is  not  pretended  that 
there  is  no  danger  of  apostacy  in  the  church  of  Christ.  It  is  granted 
there  is  danger  of  that  which  is  partial,  and  also  of  that  which  is  total 
and  ruinous  :  real  Christians  are  in  danger  of  partial  apostacy,  and  false 
professors  of  utterly  renouncing  their  profession.  If  such  danger  exists, 
it  is  altogether  proper  it  should  be  expressed  by  cautions,  such  as  those 
which  have  been  cited.     And  since  the  names  of  the  true  converts  arc 

26 


206  rERSEVERANCK. 

not  disclosed,  they,  in  common  with  others,  receive  the  caution.  All 
are  admonished  to  see  to  it,  that  they  are  not  Wcinting  in  that  evidence 
of  grace  which  is  derived  from  a  perseverance  to  the  end  of  life.  Such 
admonitions  oblige  those  who  are  mere  professors,  to  become  what  they 
profess,  and  they  oblige  real  converts  to  make  their  calling  and  election 
sure.  Ever}"^  one  is  put  on  his  guard  against  backsliding,  and  all  those 
defections  which  indicate  an  unsoundness  in  their  religion. 

I  will  not  say  that  real  saints  are  not,  in  themselves  considered,  in 
danger  of  even  final  apostacy.  There  is  nothing  in  themselves,  though 
they  are  now  recovered  from  the  hand  of  the  enemy,  which  makes  it 
impossible  for  them  to  be  brought  under  again,  and  even  to  be  held  in 
perpetual  bondage.  This  is  true,  and  it  is  what  they  ought  most  sensibly 
to  feel.  The  believer,  in  view  of  his  own  personal  insutficiency  and 
great  exposedness,  is  required  to  work  out  his  salvation  with  fear  and 
trembling,  and  yet  at  the  same  time,  in  view  of  the  gracious  promises 
and  all-sufficiency  of  Jehovah,  he  need  not  hesitate  to  say,  "  My  soul, 
Wait  thou  only  upon  God  ;  for  my  expectation  is  from  him.  He  only 
is  my  rock  and  my  salvation  ;  he  is  my  defence,  I  shall  not  be  moved." 
Thus  the  believer,  viewed  by  himself,  is  greatly  exposed  to  utter  de- 
struction ;   while  in  God  he  is  perfectly  secure. 

This  matter  may  be  happily  illustrated  by  the  natural  exposedness, 
and  yet  perfect  security  of  the  ark,  that  immense  ship  which  was  built 
by  divine  appointment,  to  preserve  the  chosen  family  from  being  de- 
stroyed by  the  flood.  The  ark,  in  itself  considered,  was  exposed  to 
the  same  disasters  as  other  floating  vessels.  But  is  there  a  Christian 
in  the  world,  who  supposes  there  was  anything  really  doubtful  concern- 
ing the  safety  of  those  who  entered  the  ark  ?  It  was  a  method  devised 
by  God  himself,  on  purpose  "  to  keep  seed  alive  upon  the  face  of  all 
the  earth."  When  they  had  entered  this  asylum,  the  Lord  himself 
shut  them  in.  As  soon  as  they  were  enclosed  in  the  ark,  the  fountains 
of  the  great  deep  were  broken  up,  and  the  windows  of  heaven  were 
opened,  and  the  ark  floated  upon  the  surface  of  this  shoreless  sea.  We 
are  now  naturally  led  to  contemplate  this  deeply  laden  vessel,  as  being 
in  a  state  of  great  exposure,  and  yet  of  perfect  safety.  We  seem  to 
see  that  Almighty  Being,  who  directed  it  to  be  built  for  such  an  im- 
portant  purpose,  watching  over  it  every  moment,  guiding  all  its  motions, 
and  averting  all  impending  evils,  until  he  causes  it  safely  to  rest  on  the 
mountains  of  Ararat.  Here  was  great  exposure  on  the  one  hand,  and 
-perfect  security  on  the  other.  And  thus  it  is  with  every  one  who  has 
entered  the  Ark  of  safety,  the  antitype  of  that  which  preserved  the 
family  of  Noah  from  the  destruction  which  came  on  the  old  world. 
Many  are  the  atflictions  and  temptations  of  the  righteous.  They  are 
exposed  to  the  wiles  of  the  devil,  the  seductions  of  wicked  men,  and 
the  powerful  lustings  of  indwelling  sin.  They  have  many  hair-breadth 
escapes  from  ruin.  The  righteous  are  scarcely  saved  :  and  yet  they 
are  all  actually  saved.  Like  that  exposed  company  who  shared  with 
Paul  in  the  perils  of  shipwreck,  they  all  escape  safe  to  land. 

A  third  class  of  texts  are  such  as  give  an  account  of  instances  of 
apostacy  which  have  actually  existed.  The  names  of  a  number  of  apos- 
tates  are  put  on  record,  as  so  many  beacons  to  warn  others  against 
falling  after  the  same  exan)ple  of  unbelief.      In  this  monitory  list  are 


PERSEVERANCE.  207 

the  names  of  king  Saul,  Ahithophel,  Judas  Iscariot,  Simon  Magus,  Hy- 
meneus,  and  Philetus,  and  others  with  them.  It  is  granted  that  these 
men  apostatized  from  the  church  of  God.  But  we  have  already  seen 
that  the  scriptures  account  for  such  apostacies,  by  supposing  some  latent 
corruption,  inconsistent  with  godly  sincerity,  to  have  had  a  previous 
dominion  over  them.  They  lead  us  to  believe,  that  all  these,  who  went 
out  from  the  church  of  God,  were  not  among  its  holy  members,  even 
when  they  were  visibly  in  fellowship  with  them :  and  they  lead  us  to 
believe,  that  when  the  faith  of  these  men  was  overthrown,  their  foun- 
dation remained  unshaken  whom  the  Lord  knew  to  be  his.  1  John,  ii. 
19.     2  Tim.  ii.  19. 

The  passages  comprehended  under  these  three  classes  can  be  seen 
to  be  both  true  and  important,  in  consistency  with  the  doctrine  of  the 
certain  perseverance  of  the  saints  :  but  if  their  perseverance  be  not 
certain,  no  consistent  interpretation  can  be  given  to  those  passages 
which  were  previously  introduced  to  support  the  doctrine. 

It  is  easy  to  see  how  God  should  make  a  continuance  in  well-doing, 
the  necessary  condition  of  glorification ;  and  at  the  same  time  secure 
grace  to  every  one  whose  life  is  hid  with  Christ :  but  we  can  not  see 
how  he  can  promise  to  secure  that  grace,  and  yet  suffer  any  of  its  sub- 
jects to  fail  of  salvation.  God  is  not,  in  the  very  nature  of  things, 
under  obligation  to  keep  the  saints  from  falling,  any  more  than  he  was 
to  prevent  the  fall  of  Adam  or  of  the  angels ;  but  when  he  has  made 
an  everlasting  covenant  with  them,  even  the  sure  mercies  of  David  ; 
and  when  he  has  promised  to  put  his  fear  in  their  hearts,  that  they 
shall  not  depart  from  him,  we  do  not  see  how  he  can  keep  such  a  cov- 
enant, and  verify  such  a  promise,  and  yet  suffer  them  to  depart  from 
him.  We  can  also  see  how  all  such  as  are  possessed  of  a  principle  of 
holiness  may  be  infallibly  preserved  from  a  final  apostacy,  notwith- 
standing it  is  said,  ^'  When  the  righteous  man  doth  turn  from  his  right- 
eousness and  commit  iniquity,  he  shall  die."  This  may  be  an  impos- 
sible case,  introduced  for  an  important  purpose,  like  that  of  the  apostle 
in  his  epistle  to  the  Galatians,  where  he  makes  the  supposition  of  an 
angel  preaching  a  false  gospel. '  Gal.  i.  8.  Or  the  righteous  man, 
who  turns  from  his  righteousness,  may  be  nothing  more  than  one  who 
tunis  from  the  appearance  and  profession  of  righteousness,  like  those 
described  1  John,  ii.  19.  Men  are  sometimes  called  bynames  they  have 
assumed,  or  that  others  have  applied  to  them,  but  which  do  not  designate 
their  real  character.  Thus  Hananiah  is  called  a  prophet,"  and  our 
Savior  a  malefactor ;  yet  Hananiah  was  not  a  real  prophet,  nor  was 
Christ  a  real  malefactor.     Jer.  xxviii.  10.     Luke  xxiii.  32.* 

*  The  Bible,  w  Inch  has  been  most  familiar  to  me  for  almost  forty  years,  was  printed 
at  Edinburg  by  Alexander  Kincaid,  his  Majesty's  Printer,  in  the  year  1766.  In  this 
edition  of  the  Bible,  Luke  xxiii.  32,  reads  thus  :  "And  there  were  also  two  oiher  male- 
factors led  with  him  to  be  put  to  death."  I  have  also  a  pocket  Testament  which  has 
been  in  my  possession  nearly  as  long  ;  and  this  has  the  same  reading  as  the  Bible.  This 
appears  to  be  a  correct  translation  of  the  Greek,  as  it  stands  in  those  Testaments  whicli 
I  have  examined.  The  pause  between  the  adjective  and  the  substantive,  which  appears 
in  the  late  editions  of  the  English  Bible,  is  not  found.  With  such  means  as  I  now  pos- 
sess to  enable  me  to  ascertain  what  is  the  true  reading,  I  am  led  to  believe  that  the 
English  translation,  which  is  now  common,  viz.  "two  others,  malefactors,"  instead  of 
"  two  other  malefactors,"  is  incorrect.  Is  there  not  reason  to  conchide  that  the  spirit  of 
inspiration  guided  thi'  Evangelist  to  the  choice  of  an  expression,  which  would  show  not 
only  the  light  in  which  Christ  was  viewed  by  those  who  wickedly  put  him  to  death; 


208  PERSEVERANCE. 

But  it  may  liere  be  asked,  How  can  a  threatening  be  denounced 
against  a  man  for  falling  away  from  a  righteousness,  which  would  not 
have  saved  him  if  he  had  continued  in  it  ?  It  does  not  follow  because 
a  threatening  is  denounced  against  the  man  who  becomes  an  apostate, 
that  he  Avould  have  been  saved  in  case  he  had  not  apostatized,  any 
more  than  the  threatening  which  excludes  drunkards  from  heaven, proves 
all  temperate  men  will  be  saved.  All  the  unregenerate  sinners  in  the 
world  are  comprehended  in  this  one  threatening.  Except  ye  repent  ye 
shall  all  perish.  But  in  order  more  effectually  to  arrest  the  attention 
of  an  impenitent  world,  God  has  prepared  a  particular  threatening  for 
every  kind  of  wickedness,  to  alarm  the  fears  of  all  classes  of  sinners. 
They  who  apostatize  from  the  faith  are  manifestly  among  his  enemies. 
Before  their  apostacy,  while  they  appear  to  be  his  friends,  the  -threat- 
enings  which  are  pointed  against  hypocrites,  belong  to  them  ;  but  when 
they  become  his  open  enemies,  then  the  threatenings  denounced  against 
apostates  overtake  them. 

Thus  we  can  see  how  God  can  execute  every  threatening  of  his  word, 
and  yet  keep  the  feet  of  his  saints,  and  bring  them  all  to  glory  ;  but  we 
can  not  understand  how  he  can  fulfil  all  the  promises  he  has  made  to 
them,  and  to  their  Surety  concerning  them,  and  yet  suffer  any  of  their 
number  to  fall  and  perish. 

THE       ARTICLE       HARMONIZED. 

If,  in  addition  to  all  the  direct  proof  in  favor  of  this  Article,  it  can  be 
shown  to  accord  with  those,  whose  agreement  with  the  scripture  is 
already  ascertained,  it  will  do  much  to  confirm  us  in  its  truth.  There 
arc  none  of  the  doctrines  in  the  system  with  which  it  is  at  variance ; 
and  with  most  of  them  its  harmony  is  very  apparent.  Let  us  begin 
Avith  our  first  two  Articles  :  A  God  of  infinite  natural  and  moral  attri- 
butes— designing  by  his  worls  to  make  the  best  and  most  durable  display 
of  his  glory.  It  is  evident,  that  without  intelligent  creatures,  God 
could  make  no  display  at  all ;  nor  would  his  glory  be  displayed  without 
the  existence  of  creatures  of  a  holy  character ;  nor  would  its  display 
be  permanent,  unless  some  of  his  creatures  were  to  retain  their  holy 
character  forever. 

From  the  scriptures  w^e  arc  led  to  conclude,  that  those  creatures  who 
are  recoyered  to  hoUness,  will  serve  to  make  a  brighter  manifestation 
of  the  perfections  of  Jehovah,  than  those  who  were  preserved  from 
apostacy.  Hence  Zion,  the  city  of  the  redeemed,  is  said  to  be  "the 
perfection  of  beauty,"  the  place  which  God  hath  chosen  for  his  rest, 
where  he  will  dwell  forever.  The  church  is  a  holy  temple,  builded 
for  an  habitation  of  God  through  the  Spirit.  Christ  is  glorified  in  his 
saints,  and  admired  in  all  them  that  believe.  Principalities  and  powers 
in  heavenly  places  are  to  learn,  by  means  of  the  church,  the  manifold 
wisdom  of  God.  Ps.  1.  2  ;  cxxxii.  13, 14.  Eph.  ii.  22  ;  iii.  10.  2 
Thess.  i.  10. 

but  also  the  light  in  whirh  he  was  now  to  lie  treated  hy  the  holy  government  of  God.  li 
this  text  must  have  its  traiialation  altered,  lest  it  should  seem  to  implicate  the  character 
of  tlie  Redeemer,  we  shall  tor  the  same  reason,  want  an  alerati^  ii  in  such  texts  as  Isa. 
liii.  6,  2  Cor.  v.  21,  Gal.  iii.  13,  and  Heb.  ix.  28. 


PERSEVERANCE.  209 

Since  tlie  church  of  God,  redeemed  by  the  blood  of  his  Son,  and 
sanctified  by  his  Spirit,  is  the  glory  of  the  universe,  as  Canaan  was  the 
glory  of  the  earth,  it  must  constitute  an  interest  that  he  greatly  cares 
for ;  and  it  might  naturally  be  expected  that  his  eyes  would  be  always 
upon  it  for  good.  See  Deut.  ii.  12.  If  the  gates  of  hell  could  pre- 
vail  against  the  church,  to  destroy  it  by  causing  an  apostacy  among  the 
children  of  the  second  Adam,  there  would  be  nothing  to  assure  us,  that 
the  whole  display  of  divine  glory,  which  is  made  in  the  works  of  cre- 
ation and  providence,  would  not  be  lost.  If  it  should  be  said,  the 
redeemed  church  can  not  be  destroyed,  apostacy  can  never  extend  to 
all  the  children  of  the  last  Adam ;  I  would  ask,  where  are  the  promises 
to  secure  us  against  a  universal  apostacy,  which  do  not  give  security 
to  every  individual  who  has  by  grace  been  adopted  into  the  family  of 
Christ?  When  this  holy  family  is  figuratively  represented  by  a  taber- 
nacle, assurance  is  given  that  it  shall  never  be  taken  down  ;  that  not  one 
of  the  stakes  thereof  shall  ever  be  moved,  neither  any  of  the  cords  thereof 
broken :  and  when  it  is  represented  by  corn  in  the  sieve,  we  are  as- 
sured however  violently  it  may  be  tossed,  that  not  the  least  grain  shall 
fall  upon  the  earth.     Isa.  xxxiii.  20  ;  Amos  ix.  9. 

It  is  moral  perfection  that  makes  the  greatness  of  the  Divine  Being 
an  "  excellent  greatness."  The  more  ample  the  proof  which  he  gives, 
that  his  immense  natural  attributes  are  equalled  by  his  unchanging 
holiness,  the  more  valuable  is  the  manifestation  which  he  makes.  In 
a  holy  character  veracity  is  an  essential  ingredient.  It  has  a  conspic- 
uous place  in  the  character  of  our  Creator.  "  God  cannot  lie."  What 
he  has  spoken  with  his  mouth,  he  will  fulfill  with  his  hand.  But  how 
does  he  make  it  appear  that  he  cannot  lie  ?  There  is  nothing  that  has 
come  to  our  knowledge,  in  which  he  shows  his  regard  to  truth  in  so 
clear  and  convincing  a  manner,  as  in  keeping  covenant  with  his  re- 
deemed people,  especially  during  that  period  of  their  existence  while 
they  remain  upon  earth.  In  establishing  this  covenant  with  them,  he 
shows  the  greatest  possible  favor  to  creatures,  who  had  always  hated 
him  without  a  cause ;  and  who,  after  he  had  provided  a  way  for  their 
reconciliation  by  the  death  of  his  Son,  manifested  nothing  but  ingrati- 
tude and  obstinate  rebellion.  The  act,  by  which  he  first  reconciles 
them  to  himself,  is  a  bright  manifestation  of  his  power  and  grace  ;  but 
it  is  in  their  after  preservation  that  his  truth  and  faithfulness  are  the 
most  wonderfully  displayed.  They  would  never  persevere,  were  it  not 
for  his  aid.  It  is  by  the  power  of  God  they  are  kept.  The  provoca- 
tions of  which  they  are  guilty,  after  their  deliverance  from  the  bondage 
of  Egypt,  their  emancipation  from  Satan's  yoke,  are  innumerable  ;  and 
yet  he  does  not  cast  them  off";  he  does  not  disinherit  Ihem  ;  no,  not 
one  of  them.  He  has  made  an  engagement  to  them  all,  to  be  a  Father 
to  them  ;  therefore,  instead  of  forsaking  them,  as  their  sins  deserve,  he 
subdues  their  iniquities,  and  casts  their  sins  into  the  depths  of  the  sea. 
Micah  vii.  19.  Though  they  fall,  they  rise  again,  and  hold  on  their 
way  even  to  the  end  of  their  days.  They  shall  still  bring  forth  fruit 
in  old  age,  to  show  that  the  Lord  is  upright.  Ps.  xcii.  13, 14.  Their 
enduring  to  the  end,  and  bringing  forth  fruit  in  old  age,  in  contradis- 
tinction from  their  religion's  withering  away  and  coming  to  nothing, 
will  show  that  the  Lord  is  upright ;  that  he  is  a  God  of  truth,  on  whose 


210  PEKSEVEllANCE. 

promises  we  may  most  implicitly  rely.  It  will  illustrate  that  sweet 
declaration,  so  often  repeated  in  the  136th  Psalm,  His  mercy  endureth 
forever.  The  proof  of  veracity,  which  the  Most  High  has  given  in 
keeping  covenant  with  his  elect  angels,  is  not  to  be  compared  with  this ; 
for  they  have  done  nothing  to  provoke  him  to  forsake  them.  But  such 
are  the  provocations  of  his  elect  people  on  earth,  that  their  case  would 
be  hopeless,  were  it  not  that  his  mercy  is  built  up  forever,  and  his  faith- 
fulness  established  in  the  very  heavens.  Ps.  Ixxxix.  2.  To  be  depri- 
ved  of  that  display  of  divine  faithfulness,  which  is  made  by  the  estab- 
lished connection  between  grace  and  glory — between  the  dawn  of  light 
and  the  perfect  day,  would  be  an  infinite  loss  to  the  universe. 

There  is  no  discord  between  this  and  the  third  Article.  The  law, 
it  is  true,  makes  no  provision  for  such  a  thing  as  forgiveness,  even  in 
a  single  instance  ;  but  it  presents  no  obstacle  to  its  repetition,  however 
frequent,  when  the  way  is  prepared  for  its  consistent  exercise.  It 
would  be  repugnant  to  the  spirit  of  the  third  Article,  if  transgressors 
were  to  receive  forgiveness,  short  of  their  taking  the  side  of  the  law, 
and  returning  to  their  allegiance.  And  it  would  be  casting  contempt 
on  the  law,  to  have  a  perpetuity  of  divine  favor  secured,  unless  their 
penitence,  faith,  and  obedient  character,  were  also  made  sure. 

This  Article  harmonizes  with  the  fourth.  Creatures,  who  are  but 
partially  recovered  from  the  ruins  of  the  fall,  certainly  need  a  covenant 
of  free  grace — a  covenant  of  enduring  mercy.  No  other  would  reach  the 
necessity  of  their  case.  They  need  better  security  for  perseverance,  than 
their  own  good  resolutions,  even  when  they  are  in  their  best  frames.  We 
do  not  see  how  it  is  possible,  that  the  man  who  has  become  experiment- 
ally convinced  of  his  moral  impotence,  unless  he  has  also  been  en . 
lightened  into  the  truth  of  the  present  Article,  should  start  in  the  Chris- 
tian  race,  with  the  least  expectation  of  winning  the  prize. 

The  agreement  between  this  and  the  fifth  Article,  is  very  apparent. 
The  atonement  which  God  has  provided  for  this  fallen  world,  contains 
virtue  enough  to  give  support  to  the  doctrine  of  the  final  perseverance 
of  all  such  as  become  interested  in  its  benefits.  The  blood  of  Christ  is 
sufficient  to  insure  this  happy  result ;  for  it  cleanseth  from  all  sin.  His 
loix  is  also  equal  to  it ;  for  it  is  testified  of  him,  that  "  having  loved  his 
own,  which  were  in  the  world,  he  loved  them  unto  the  end."  There 
is  a  special  sense  in  which  God  has  given  them  his  Son ;  and  how  shall 
he  not  with  him  also  freely  give  them  all  things  ;  even  all  things  that 
are  necessary  to  their  final  perseverance  ?  If  any  man,  any  believer  in 
(Christ,  sin,  we  have  an  Advocate  with  the  Father. 

In  the  sixth  and  seventh  Articles  there  is  nothing  in  opposition  to  the 
one  now  before  us.  Those  Articles  shoM'  that  the  salvation  of  the 
gospel  is  offered  to  all  men,  and  that  it  is  rejected  by  all  the  unregene- 
rate.  Now  these  facts  seem  to  imply  ;  that  when,  by  means  of  regene- 
rating grace,  the  offer  has  been  accepted,  we  are  placed  on  new  ground  ; 
so  that  henceforward  it  shall  not  be  wi^h  us  as  though  it  had  not  been 
accepted. 

Between  this  and  the  eighth,  ninth,  and  tentJi  Articles,  the  agreement 
is  very  manifest.  In  the  eighth,  we  saw  God,  by  his  own  power, 
effecting  a  radical  change  in  the  hearts  of  the  sinful  children  of  men ; 
in  the  ninth  it  was  shown,  that  this  was  an  act  of  grace,  both  special 


PERSEVERANCE.  211 

and  sovereign ;  and  in  the  tenth,  that  it  was  according  to  the  wise 
purpose  of  his  own  mind  concerning  those  individuals  who  are  "  par- 
takers  of  the  benefit."  Now  it  must  be  evident  to  all,  that  if  God  can 
quicken  us  when  we  are  dead  in  sins,  he  can  preserve  the  spiritual 
life  he  has  imparted,  and  revive  it  when  it  is  languishing.  If  he  has 
such  a  direct  access  to  the  mind  that  he  can  cause  the  stubborn  will  to 
bow,  he  can  keep  it  in  subjection.*  And  if  his  grace  is  great  enough 
to  induce  him  to  begin  the  work,  it  is  natural  to  expect  it  should  lead 
him  to  finish  it.  Paul  testifies,  "  By  the  grace  of  God  I  am  what  I 
am."  The  salvation  of  every  one  of  the  redeemed  is  grace  in  the 
foundation ;  and  the  top-stone  will  be  brought  forth  with  shouting, 
ciying  grace,  grace  unto  it.  "  If  when  we  were  enemies  we  were 
reconciled  by  the  death  of  his  Son,  much  more,  being  reconciled,  we 
shall  be  saved  by  his  life."  If  we  have  been  called  into  the  kingdom 
of  God  according  to  his  eternal  purpose,  is  it  not  unnatural  to  suppose 
this  purpose  to  have  its  full  accomplishment  in  our  conversion?  Is  it 
not  much  more  reasonable  to  view  it  as  reaching  forward  to  the  perfect 
hoUness  and  blessedness  of  heaven,  taking  conversion  in  the  way  as  a 
necessary  preparation  for  such  a  heaven  ?  "  As  many  as  were  ordain- 
ed to  eternal  life  believed." 

This  Article  makes  an  entire  concord  with  the  one  which  stands 
immediately  before  it.  As  soon  as  we  are  made  acquainted  with  the 
gracious  way  in  which  the  believer  is  justified,  we  should  expect  to 
find  it  a  "  justification  imto  Zi/e,"  even  eternal  life.  We  should  natu- 
rally anticipate  the  declaration  which  the  apostle  makes  concerning  it, 
when  he  says,  "  There  is  therefore  now  no  condemnation  to  them  who 
are  in  Christ  Jesus  : "  and  come  to  the  conclusion  ;  that  when  grace 
has  gotten  dominion,  in  a  way  so  honorable  to  divine  justice,  it  would 
reign  unto  eternal  life  through  righteousness,  even  that  righteousness 
which  is  by  Jesus  Christ  our  Lord.    Rom.  v.  21. 


REMARKS. 

1.  If  the  perseverance  of  all  true  saints  is  certain,  then  he  who 
makes  his  calling  and  election  sure,  also  makes  sure  his  salvation.  But 
if  an  individual,  among  those  who  are  called  into  the  kingdom,  can  fail 
of  being  glorified,  then  making  one's  calling  sure,  does  not  make  sure 
his  glorification.  Nor,  in  this  case,  could  any  saint,  however  eminent 
his  attainments,  be  assured  of  his  eternal  salvation,  unless  he  should  be 
certified  of  it  by  an  express  revelation  from  God. 

2.  If  the  evidence  of  regeneration  were  obtained  by  some  vision- 
ary, or  other  unholy  experience,  the  doctrine  of  an  infallible  comiexion 
between  this  change  and  eternal  life,  might  be  prejudicial  to  the  cause 
of  holiness.  But  they  who  consider  nothing  as  an  evidence  of  it, 
except  holiness  of  heart  and  life,  can  sustain  their  hope  in  no  way 
different  from  that  in  which  they  acquired    it.      Such  do   not,   by 

*  I  never  knew  an  individual,  among  those  who  believe  tfeat  regeneration  is  efTet'ted 
hy  a  special  and  direct  influence  of  the  Spirit  on  the  heart,  disbelieve  the  certainty  of 
the  saints'  perseverance. 


212  THK  GENERAL  JUDGMENT. 

connecting  the  doctrine  of  perseverance  with  a  hope  once  obtained, 
sit  down  contented  with  this  for  all  subsequent  life.  They  still  look 
for  scriptural  evidences  of  this  change  ;  and  so  far  as  these  are  discov- 
ered,  the  doctrine  in  question  ministers  comfort,  because  it  gives  them 
just  as  much  assurance  that  they  shall  at  length  reach  the  heavenly 
country,  as  they  now  have  that  they  are  in  the  way  which  leads  to  it. 

3.  If  God  has  promised  to  sustain  and  carry  on  a  work  of  grace 
in  every  heart  where  he  begins  it,  we  can  see  what  it  is  emboldens  the 
convert  to  make  an  open  profession  of  his  religion,  together  with  an 
engagement  to  serve  Christ  to  the  very  end  of  his  life.  He  has  no 
stock  of  grace,  no,  not  enough  to  last  him  a  single  day ;  and  yet  he 
engages  a  whole  life  of  obedience.  This  he  may  do  without  arrogance 
or  self-sufficiency,  since  the  all-sufficient  God  has  said  to  him,  "  My 
grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect  in  weak- 
ness." 

4.  If  an  interest  in  Christ  is  a  good  of  such  a  nature,  that  being 
once  acquired  can  never  be  lost,  it  has  a  peculiar  claim  to  our  atten- 
tion. Its  intrinsic  superiority  to  ail  other  blessings  is  so  great,  that  it 
well  deserves  to  be  called  the  one  thing  needful ;  and,  in  distinction  from 
all  others,  it  is  "  that  good  part  which  shall  not  be  taken  away."  God 
gives  property,  and  takes  it  away.  He  gives  life  and  health,  and  takes 
them  away.  He  gives  the  means  of  grace,  and  when  they  are  abused, 
takes  them  away.  After  giving  his  Spirit  to  strive  with  men,  he  often 
takes  it  away.  But  when  he  gives  the  true  riches,  he  never  t^kes 
them  away.  "  The  Lord  will  give  grace  and  glory."  When  he  gives 
the  one,  he  always  gives  the  other.  Grace  is  the  only  blessing  God 
gives  to  men,  which  he  stands  engaged  neither  to  take  from  them  him- 
self, nor  to  suffer  them  to  lose  by  their  own  folly. 

"  Ho,  ye  that  pant  for  living  streams, 

And  pine  away  and  die  ; 
Here  you  may  quench  your  raging  thirst, 

With  springs  that  never  dry." 


ARTICLE    XIII. 

At  the  end  of  the  world  there  wiil  be  a  general  judgment, 
IN  WHICH  Christ  will  preside  as  supreme  judge  ;  when  he  will 

PASS  AN  irreversible  SENTENCE  OF  APPROBATION  ON  THE  RIGHTEOUS, 
AND  OF  CONDEMNATION  ON  THE  WICKED. 

This  forms  an  essential  Article  of  Christian  faith,  and  is  so  clearly 
revealed,  that  no  doubt  can  be  entertained  concerning  its  truth.  Each 
particular  comprehended  in  it,  can  be  fully  proved  by  the  word  of  God  : 
viz.  That  the  judgment  will  be  general — That  Christ  will  preside  as 


THE  GENERAL  JUDGMENT.  213 

supreme  Judge — That  the  righteous  and  the  wicked  will  each  receive 
an  appropriate  sentence,  the  one  of  approbation,  and  the  other  of  condem- 
nation— And  that  in  both  cases  the  sentence  will  be  irreversible. 

I.  The  judgment  will  be  general.  The  scriptures  very  naturally 
lead  us  to  the  conclusion,  that  all  God's  intelligent  creatures  will  be 
judged,  that  is,  that  they  will  undergo  a  trial  in  public,  in  which  their 
conduct,  during  their  different  probationary  seasons,  will  be  impartially 
examined,  with  a  view  to  its  being  approved  or  condemned,  according 
to  its  character.  Of  the  extent  of  the  intelligent  creation  we  are  not 
informed.  The  revelation  with  which  we  are  favored,  makes  explicit 
mention  of  two,  and  only  two  orders  of  accountable  creatures,  namely, 
angels  and  men.  Both  these  will  be  brought  before  the  same  judgment 
seat.  That  the  fallen  angels  will  be  arraigned  at  the  same  tribunal  with 
the  human  race,  is  made  evident  by  a  passage  which  we  find  in  the  epis- 
tle of  Jude  :  "And  the  angels  which  kept  not  their  first  estate,  but  left 
their  own  habitation,  he  hath  reserved  in  everlasting  chains  under  dark- 
ness, unto  the  judgment  of  the  great  day."  The  judgment  of  the  great 
day,  unto  which  the  rebel  angels  are  reserved,  is  the  same  at  which  all 
the  children  of  men  must  appear.  It  is  here  that  the  saints  will  judge 
angels,  (i.  e.  apostate  angels,)  as  they  will  not  only  inwardly  approve, 
but  openly  express  their  approbation  of  that  sentence  of  condemnation 
which  the  supreme  Judge  will  pronounce  upon  them.  1  Cor.  vi.  3. 
And  if  the  fallen  angels  are  to  appear  at  the  same  judgment  seat  with 
the  human  race,  it  may  be  inferred  that  the  holy  angels  will  appear  there 
too.  Since  holy  men  are  brought  before  the  same  tribunal  with  wicked 
men,  there  would  be  a  want  of  analogy  in  the  procedure,  in  case  holy 
angels  were  not  to  appear  in  judgment  with  those  angels  that  rebelled. 
Nor  are  we  left  to  mere  analogical  reasoning  to  prove  the  point,  that 
holy  as  well  as  apostate  angels  will  be  summoned  to  the  bar  of  the 
Judge  :  for  when  he  shall  come  to  gather  the  inhabitants  of  the  earth 
before  him,  he  tells  us  himself,  that  "  he  shall  come  in  his  glory,  and 
all  the  holy  angels  with  Mm."  That  they  will  not  come  merely  as  his 
attendants  to  grace  the  august  occasion,  but  also  as  his  accountable 
creatures  to  stand  before  him  in  judgment,  is  strongly  implied  in  the 
circumstance,  that  on  this  occasion  they  all  come,  not  one  remains  be- 
hind.    See  Matt.  xxv.  31. 

That  the  judgment  will  extend  to  the  whole  of  Adam's  race  will  not 
be  disputed.  Immediately  anterior  to  the  resurrection,  the  whole  race 
will  be  comprehended  in  two  classes,  denominated  the  quick  and  dead : 
and  both  are  to  be  arraigned  before  the  judgment  seat.  By  the  quick 
are  meant  the  living,  even  all  who  shall  remain  on  the  earth  at  the 
second  coming  of  Christ ;  and  the  dead  comprehend  all  those  who 
shall  have  died  before  that  period.  Both  classes,  however,  will  be  alive 
at  the  time  of  the  judgment ;  for  this  solemn  event  will  be  immediately 
preceded  by  the  resurrection  of  the  dead.  The  universality  of  the 
resurrection,  is  an  argument  to  prove  that  the  judgment  will  be  universal, 
extending  to  all  the  race.  All  ages  and  ranks  of  men  will  arise  from 
the  sleep  of  death ;  and  they  will  arise  to  be  judged.  John,  in  the 
Revelation,  testifies,  "  I  saw  the  dead,  small  and  great,  stand  before 
God."  Rev.  XX.  12.  The  resurrection  will  include  both  classes  of 
characters,  of  which  our  world  is  composed  ;    for  it  is  said, "  There 

27 


214  THR    CENEItAL    JUI).;M1:NT. 

shall  be  a  resurrection  of  the  dead,  both  of  the  just  and  uvjust.^'  "  All 
that  are  in  the  graves  shall  hear  his  voice,  (i.  e.  the  voice  of  Christ, 
which  may  be  the  same  as  the  sound  of  the  archangel's  trump.)  and 
shall  come  forth,  they  that  have  done  good,  unto  the  resurrection  of  life, 
and  they  that  have  done  evil,  unto  the  resurrection  of  damnation." 
Acts,  xxiv.  15.     John  v.  28,  29. 

The  resuri'ection  will  be  immediately  succeeded  by  the  judgment. 
The  former  will  not  take  place  until  the  judge  shall  appear  in  the  clouds 
of  heaven.  As  soon  as  the  dead  are  raised,  then  "  before  him  shall  be 
gathered  all  nations."  Matt.  xxv.  32.  The  judgment  will  not  be  con- 
fined to  the  nations  who  acknowledged  the  true  God  :  they  who  wor- 
shiped idols,  as  well  as  the  woi'shipers  of  Jehovah,  must  be  judged 
a£  his  tribunal.  He  is  the  Judge  of  all  the  earth."  For  we  must  all 
appear  before  the  same  judgment  seat,  let  our  nation,  our  religion,  or  our 
character  be  what  it  may.  Gen.  xviii.  25.  Rom.  xiv.  10.  This  will 
lead  me  to  show, 

II.  That  Christ  will  preside  asSwpreme  Judge.  This  is  as  clearly  re- 
vealed  as  that  there  shall  be  a  judgment  day.  Paul,  in  his  epistle  to 
the  Romans,  declares  that  we  shall  all  stand  before  the  judgment  seat 
of  Christ :  and  in  one  of  his  epistles  to  the  Corinthians,  he  repeats  the 
same  declaration.  2  Cor.  v.  10.  In  addressing  a  solemn  charge  to 
his  son  Timothy,  he  reminds  him  that  he  does  it  before  the  Lord  Jesua 
Christ,  who  shall  judge  the  quick  and  the  dead.  When  this  apostle 
was  at  Athens,  and  had  occasion  to  speak  of  the  judgment,  he  told 
them  that  God  had  appointed  a  day,  in  which  he  would  judge  the  world 
in  righteousness,  by  that  man  whom  he  had  ordained  ;  whereof  he  had 
given  assurance  unto  all  men,  in  that  he  had  raised  him  from  the  dead. 
Acts  xvii.  31.  With  this  agree  the  words  of  Christ  himself,  who 
testifies  :  "  The  Father  judgeth  no  man  ;  but  hath  committed  all  judg- 
ment unto  the  Son ;  that  all  men  should  honor  the  Son,  even  as  they 
honor  the  Father."  John  v.  22,  23.  To  this  amazing  Avork  he  will 
prove  himself  liilty  adequate ;  for  it  is  he  who  searcheth  the  reins  and 
the  hearts  ;  and  he  will  give  unto  every  one  according  to  his  works. 
Rev.  ii.  23.  This  leads  me  to  consider  another  important  ingredient 
in  this  Article  ;  viz  : 

III.  Thai  in  the  day  of  judgment  the  righteous  and  the  wicked  will 
each  receive  an  appropriate  sentence,  the  one  of  approhaiion  and  the  other 
of  condemnation.  When  Christ  shall  gather  all  nations  before  him, 
"  he  will  separate  them  one  from  another,  as  a  shepherd  divideth  his 
sheep  from  the  goats  :  and  he  will  set  the  sheep  on  his  right  hand,  but 
the  goats  on  the  left."  Although  the  number  gathered  before  him  will 
be  incalculably  great,  they  will  easily,  by  his  discerning  eye,  bo  divi- 
ded into  two  companies.  All  distinctions  made  between  men,  except 
that  which  is  made  by  their  character,  will  now  be  disregarded  :  "  For 
there  is  no  respect  of  persons  with  God."  They  will  all  come  under 
the  class  of  the  righteous,  or  the  wicked.  The  righteous,  including  all 
those  subjects  of  divine  government  who  never  revolted,  together  with 
all  those  who  have  submitted  to  the  terms  of  reconciliation,  will  be 
collected  into  one  company,  and  placed  on  the  right  hand  of  the  Judge  : 
and  all  those  who  have  revolted  and  not  returned  to  their  allegiance, 
will  be  collected  together  in  another  company,  and  placed  on  the  left 
hand. 


THE  GENERAL  JUDGMENT.  215 

The  reasons  for  their  being  thus  separated  and  placed,will  now  be  made 
manifest  to  all ;  for  this  is  none  other  than  the  day  of  the  revelation  of 
God's  righteous  judgment.  "  He  shall  judge  the  world  with  righteous- 
ness." "  God  will  bring  every  work  into  judgment,  with  every  secret 
thing,  whether  it  be  good  or  evil ;"  and  will  give  "  every  man  according 
as  his  work  shall  be."  Rom.  ii.  5.  Eccl.  xii.  14.  Rev.  xxii.  12. 
Every  individual  will  have  a  fair  and  impartial  trial,  iu  which  his  true 
.  character  will  be  disclosed  to  himself,  and  to  the  assembled  universe. 
This  immensely  solemn  transaction  will  be  closed,  by  a  sentence  of 
approbation  on  the  righteous,  and  of  condemnation  on  the  wicked. 
The  account,  which  we  have  from  the  lips  of  the  Judge  himself,  is 
this  :  "  Then  shall  the  King  say  unto  them  on  his  right  hand.  Come 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  tor  you  from  the 
foundation  of  the  world.  Then  shall  he  say  also  unto  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  everlasting  tire,  prepared  for  the 
devil  and  his  angels."     Matt.  xxv.  34 — 41. 

Those  righteous  characters,  brought  to  the  right  hand  of  the  Judge 
from  our  apostate  world,  were  once  iu  a  state  of  dreadful  hostility  against 
the  holy  government  of  God.  JNo  attempt  will  now  be  made,  either  by 
themselves  or  their  Judge,  to  conceal  this  fact ;  nor  to  conceal  or  palliate 
any  of  their  ill-deserving  conduct,  whether  before  or  after  their  adop- 
tion into  the  family  of  Christ :  and  yet  there  is  a  sense  in  which  their 
s'ms  shall  not  he  mentioned  to  them.  Ezek.  xviii.  22.  The  sentence 
which  shall  now  be  pronounced  upon  the  righteous,  will  not  be  of  a 
mixed  character,  partly  of  approbation,  and  partly  of  condemnation. 
While  on  earth  they  receive  a  full  pardon  through  the  blood  of  the 
cross  ;  and  in  the  day  of  judgment  there  is  no  condemnation  to  them 
who  are  in  Christ  Jesus. 

On  the  other  hand,  the  sentence  to  be  pronounced  on  the  wicked, 
contains  no  favor;  it  is  wholly  a  sentence  of  condenvaatio;i.  The  in- 
fiinite  purity  of  the  Judge  gives  us  assurance  that  he  will  not  confound 
the  righteous  with  the  wicked :  and  that  he  will  not  pass'  a  sentence 
Avhich  shall  make  the  righteous  as  the  Avicked,  or  the  wicked  as  the 
righteous.  Such  a  procedure  will  be  far  from  him ;  for  surely  the 
Judge  of  all  the  earth  will  do  right.  It  is  a  righteous  thing  with  God 
to  recompense  tribulation  to  them  who  trouble  his  devoted  servants, 
and  to  give  rest  to  them  who  are  troubled  and  persecuted  for  righteous- 
ness' sake.  And  both  these  he  will  do  when  the  Lord  Jesus  shall  be 
revealed  from  heaven,  with  his  mighty  angels,  to  judge  the  world.  2 
Thess.  i.  6—10. 

IV.  The  sentence  to  he  passed,  hoth  on  the  righteous  and  tlie  mcked, 
is  irremrsihle.  There  is  no  appeal  from  the  judgment  of  Christ ;  he 
is  Judge  supreme  :  "  he  openeth,  and  no  man  shutteth  ;  and  shutteth, 
and  no  man  openeth."  Rev.  iii.  7.  Nor  will  he  ever  reverse  his  own 
sentence.  It  is  the  judgment  of  the  great  day,  and  of  the  last  day  ;  it 
is  final,  as  it  fixes  the  state  of  the  intelligent  creation  for  a  whole  eter- 
nity. On  this  account  it  is  called  "  etei-nal  judgment."  Heb.  vi.  2. 
The  sentence  in  fri  vor  of  the  righteous  is  eternal.  They  are  now  openly 
acquitted  and  justified,  M'ith  an  assurance  that  they  will  never  be  con- 
demned. Their  sins  and  iniquities  will  be  remembered  no  more.  Their 
character  and  their  reward  will  both  be  declared  permanent  and  immu- 


216  THl:    GENERAL    JUDGMENT. 

table.  "  He  that  is  righteous,  let  him  be  righteous  still ;  and  he  that 
is  holy,  let  him  be  holy  still."  Rev.  xxii.  11.  The  righteous  shall  go 
into  life  eternal ;  they  shall  be  ever  with  the  Lord.  They  shall  be 
made  pillars  in  the  temple  of  God,  and  go  no  more  out.  Matt.  xxv.  46. 
1  Thess.  iv.  17.  Rev.  iii.  12. 

The  sentence  which  is  to  be  passed  upon  the  wicked,  is  as  irrever- 
sible,  and  as  lasting  in  its  consequences,  as  that  which  will  be  passed 
upon  the  righteous.  This  is  a  truth  full  of  dread  to  those  who  possess 
the  character  which  will  be  publicly  reprobated  in  the  great  day.  Who 
can  think  of  enduring  eternal  misery,  without  his  heart's  sinking  within 
him  ?  "  The  sinners  in  Zion  are  afraid  ;  fearfulness  hath  surprised  the 
hypocrites  :  who  among  us  shall  dwell  with  the  devouring  fire  ?  who 
among  us  shall  dwell  with  everlasting  burnings  1 "  Isa.  xxxiii.  14. 

As  the  eternity  of  the  rewards  of  the  righteous  is  not  disputed,  its 
proof  is  not  particularly  called  for  ;  but  as  the  eternity  of  the  punish- 
ment of  the  wicked  is  denied  by  many,  the  proof  may  be  required.  In 
the  view  of  some,  it  will  perhaps  indicate  a  mind  devoid  of  benevolent 
feelings,  to  make  the  least  attempt  to  search  after  proof,  to  establish  so 
unpleasant  a  doctrine.  But  who,  I  would  ask,  manifested  the  most  love 
to  souls  ;  the  prophets  who  promised  the  wicked  lite,  or  those  who 
fearlessly  denounced  the  threatenings  of  God  against  them?  What 
teacher  ever  manifested  so  much  genuine  compassion  for  souls,  as  he 
who  came  to  die  for  their  redemption  ?  and  yet  he  did  not  conceal 
from  graceless  men  their  imminent  danger  of  eternal  punishment.  On 
this  subject  his  instructions  were  uncommonly  copious.  Take  for  a 
specimen  his  sermon  on  the  mount.  See  Matt.  v.  22,  25,  26,  29,  30;  vii. 
13,  14.  If  there  is  proof  of  eternal  punishment,  who  can  be  so  unwise 
as  to  wish  it  withheld  ? 

It  would  protract  this  Article  to  a  disproportionate  length,  were  any- 
thing more  to  be  done  than  merely  to  suggest  some  of  the  leading  argu- 
ments, which  prove  the  doctrine  of  the  endless  punishment  of  the 
wicked. 

First.  Words,  which  are  as  expressive  of  endless  duration,  as  any 
used  in  the  scriptures,  are  applied  to  the  future  misery  of  the  wicked. 
Their  puuishment  is  said  to  be  everlasting,  and  the  smoke  of  their  tor- 
ment to  ascend  up  for  ever  and  ever,  so  that  they  have  no  rest  day  nor 
night.  Matt.  xxv.  46.  Rev.  xix.  3;  xiv.  11. 

Secondly.  The  misery  of  the  wicked  is  put  in  contrast  with  the 
blessedness  of  the  righteous,  and  the  duration  of  each  is  expressed  by 
the  same  word.  From  this  circumstance  it  is  natural  to  infer,  that  if 
the  one  is  endless,  so  is  the  other.  When  they,  who  sleep  in  the  dust 
of  the  earth,  shall  awake  in  the  resurrection  morning,  some  will  awake 
to  everlasting  life,  and  some  to  shame  and  everlasting  contempt.  Dan. 
xii.  2.  "  And  these  (i.  e.  the  wicked)  shall  go  away  into  everlasting 
punishment ;  but  the  righteous  into  life  eternal."  Matt.  xxv.  46.  It  is 
well  known,  that  in  this  last  text,  the  word  which  is  rendered  everlast. 
ing,  and  that  which  is  rendered  eternal,  are  exactly  the  same  in  the 
original  language. 

Thirdly.  While  they  who  are  admitted  to  the  joys  of  heaven,  are 
said  to  have  had  all  their  evil  things  in  the  present  world,  those  who 
awake  in  the  torments  of  hell,  are  represented  as  havmg  had  all  their 


THE   GENERAL  JUDGMENT.  217 

good  things  here  ;  and  in  the  other  world  there  is  said  to  be  an  impas- 
sable  gulf  fixed  between  the  blessed  and  the  miserable,  so  as  effectually 
to  prevent  any  passing  from  one  to  the  other.  Luke  xvi.  25,  26.  As 
there  is  no  fear  that  any  of  the  inhabitants  of  heaven  will  fall  into  the 
bottomless  pit ;  so  there  is  no  hope  that  any  will  rise  from  thence  to  the 
kingdom  of  heaven. 

Fourthly.  That  which  is  represented  as  the  means  of  misery  to  the 
damned,  is  said  to  last  forever.  "  Their  worm  dieth  not,  and  their  fire 
is  not  quenched."  Matt.  ix.  44.  Whatever  it  be  which  causes  their 
misery,  it  is  to  remain  forever,  and  unceasingly  to  produce  the  same 
effect. 

Fifthly.  If  there  be  a  sin  which  has  no  forgiveness,  then  a  universal 
salvation  of  the  race  of  Adam  ought  not  to  be  expected.  But  the  Sav- 
ior assures  us,  that  "  the  blasphemy  against  the  Holy  Ghost  shall  not 
be  forgiven  unto  men  ;  "  and  that  the  man  who  is  guilty  of  this  sin  hath 
never  forgiveness,  but  is  in  danger  of  eternal  damnation.  It  appears  that 
he  was  led  to  make  this  statement,  so  important  to  be  known  by  all, 
who  are  liable  to  commit  the  sin  which  can  never  be  forgiven,  "because 
they  said.  He  hath  an  unclean  spirit :  "  or,  in  other  words,  because  that 
by  maliciously  imputing  to  the  influence  of  the  devil  those  merciful  and 
wonderful  works,  which  he  wrought  by  the  finger  of  God,  they  had 
blasphemed  the  Holy  Ghost.   See  Mark  iii.  28 — 30. 

Sixthly.  Concerning  the  disciple,  who  was  about  to  betray  him, 
Jesus  said,  '•  It  had  been  good  for  that  man,  if  he  had  not  been  born." 
This  he  could  not  have  said,  in  consistency  with  truth,  had  he  deter- 
mined at  any  future  period,  however  remote,  to  extend  mercy  to  the 
traitor,  and  to  bring  him  from  the  regions  of  darkness  to  enjoy  the  light 
of  heaven. 

Seventhly.  The  desperate  condition  of  those  who  lose  their  souls,  is 
forcibly  expressed  in  this  declaration,  "  There  remaineth  no  more  sac- 
rifice for  sins."  This  alarming  declaration  implies  a  final  failure  of 
an  interest  in  that  sacrifice  which  has  been  offered  for  sins,  together 
with  an  assurance  that  no  other  sacrifice  will  be  provided.  There  is 
danger  we  shall  flatter  ourselves  with  the  hope,  that,  though  we  should 
die  in  our  sins,  the  mercy  of  God  will  provide  some  way  for  our  escape 
from  future  misery  ;  or,  at  least,  from  that  which  is  eternal.  But  the 
declaration  to  which  I  have  referred,  is  calculated  to  put  an  end  to  all 
such  vain  hopes.  God  lets  us  know,  he  has  made  all  the  provision  for 
our  salvation  he  ever  designs  to  make.  If  we  tread  under  foot  the 
blood  of  the  Son  of  God,  and  do  despite  unto  the  Spirit  of  grace,  there 
remains  nothing  but  "  a  certain  fearful  looking  for  of  judgment  and 
fiery  indignation,  which  shall  devour  the  adversaries."  Heb.  x.  26 — 
29.  How  divinely  true  then  is  that  proverb,  "  When  a  wicked  man 
dieth,  his  expectation  shall  perish  ;  and  the  hope  of  unjust  men  per- 
isheth."  Prov.  xi.  7. 

Eighthly.  Another  argument  to  prove  that  the  sentence  to  be  passed 
upon  the  wicked  will  be  irreversible,  is  derived  from  that  fxedness  of 
character  M-hich  is  attributed  to  them  :  "  The  wicked  is  driven  away 
in  his  wickedness."  At  the  day  of  judgment,  every  man  will  appear 
in  the  same  character  with  which  he  closed  his  probationary  state. 
Every  one  is  to  be  judged  according  to  the  deeds  done  in  his  body.  The 


218  THE   GEAKKAL  JL'UOMKiNT, 

character  he  formed  while  in  the  body,  will  be  his  unalterable  charac- 
ter forever.  It  is  at  the  time  when  Christ  shall  come,  bringing  his 
reward  with  him,  to  give  every  man  according  as  his  work  shall  be, 
that  he  will  say,  "  He  that  is  unjust,  let  him  be  unjust  still ;  and  he 
that  is  filthy,  let  him  be  tilthy  still."  Rev.  xxii.  11,  12.  The  fountain 
that  was  opened  for  sin  and  uncleanness,  stands  open  no  longer ;  the 
Spirit  that  is  given  to  convince  of  sin,  of  righteousness,  and  judgment, 
is  limited,  for  the  performance  of  his  work,  to  a  certain  period,  and 
does  not  always  strive  with  man.  And  surely  nothing  can  be  more 
evident  than  this  ;  that  if  those  who  are  on  the  left  hand  of  the  Judge 
are  forever  to  retain  their  impenitent  character,  (and  there  is  not  a 
gleam  of  hope  furnished  by  the  scriptures  of  their  being  regenerated  in 
hell,)  they  must  continue  in  a  state  of  condemnation,  and  forever  remain 
under  the  manifestations  of  the  wrath  of  God. 

Thus  have  the  different  particulars  in  this  Article  all  been  shown 
to  be  in  accordance  with  the  lively  oracles.  Nom^  if  this  has  been  done 
in  reality,  and  not  in  appearance,  then  there  can  be  nothing  in  all  the 
Bible  in  contrariety  to  it.  Every  pai't  of  the  word  of  God  does  not 
treat  on  the  subject  of  the  judgment ;  but  certainly  no  passage  intimates 
that  there  is  to  be  no  judgment ;  or  that  it  will  not  be  general,  extend- 
ing to  all  the  nations  of  the  earth,  and  to  every  individual  of  the  race  ; 
nor  is  there  any  M'hich  denies  the  resurrection  of  the  dead,  that  essen- 
tial appendage  of  the  judgment  day.  In  apostolic  times  they  were 
considered  as  scofiers,  and  not  Christians,  who  denied,  or  even  doubted 
the  certainty  of  the  day  of  judgment.  And  they  who  denied  the  res- 
urrection of  the  body,  or  who  pretended  it  was  then  alreadj-  past,  were 
considered  to  be  in  a  high  degree  heretical,  and  in  fact  no  better  than 
infidels.  2  Pet.  iii.  3,  4.  2  Tim.  ii.  1 8.  To  those  who  denied  the  res- 
urrection of  the  body,  Christ  himself  said,  "  Ye  do  err,  not  knowing 
the  scriptures,  nor  the  power  of  God."  Matt.  xxii.  29. 

As  the  inspiz'ed  writings  furnish  nothing  to  weaken  our  belief  oi  a 
general  judgment,  so  it  is  with  respect  to  the  person  to  Avhom  the 
judgment  is  committed  ;  they  noM'here  tell  us  that  Christ  is  not  to  be 
the  Judge.  I  know  it  is  said,  in  the  fiftieth  Psalm,  "  Our  God  shall 
come,  and  shall  not  keep  silence  :  a  fire  shall  devour  befoi'e  him,  and 
it  shall  be  very  tempestuous  round  about  him.  He  shall  call  to  the  heav- 
ens  fi-om  above,  and  to  the  earth,  that  he  may  judge  his  people.  Gather 
my  saints  together  unto  me  ;  those  that  have  made  a  covenant  with 
me  by  sacrifice.  And  the  heavens  shall  declare  his  righteousness  ;for 
God  is  Judge  himself.''^  I  fully  concede  that  this  passage  proves  that 
God  himself  is  to  be  the  Judge  of  quick  and  dead,  and  that  he  will  not 
^  entrust  a  work  so  great  and  so  difiicult  to  the  hands  of  any  creature. 
He  will  judge  the  world  himself,  and  not  by  proxy.  But  in  perfect 
consistency  with  this  concession,  the  position  can  still  be  maintained, 
that  Christ  is  to  be  Judge  supreme  :  '•■  for  in  him  dwelleth  the  fulness 
of  the  Godhead  bodily."     He  is  himself  God  over  all  blessed  forever. 

As  the  scriptures  contain  nothing  to  induce  a  disbelief  of  the  reality 
of  the  judgment,  or  of  the  truth  of  the  declaration,  that  "  all  judgment 
is  committed  unto  the  Son  ;  "  so  they  contain  nothing  which  ought  to 
lead  us  to  doubt,  whether  there  will  be  a  diflercnce  in  the  sentence 
that  shall  be  passed  on  the  righteous  and  the  wicked  ;  or  whether  this 


TIIK   GnXEKAL  JUDGMENT.  219 

sentence  will  be  final  and  irreversible.  I  know,  however,  there  are 
those  who  think  they  find  much  in  the  word  of  God  which  does  not 
harmonize  with  this  view  of  the  transactions  of  the  great  day.  There 
are  some  who  imagine  they  find  much  to  oppose  the  sentiment  of  any 
future  punishment ;  and  others,  that  they  find  enough  to  encourage 
them  to  hope  that  future  punishment  will  be  limited  in  its  duration. 
But  every  man,  who  is  a  real  believer  in  the  inspiration  of  the  scrip, 
tures,  must  be  candid  enough  to  acknowledge,  either  that  all  the  texts 
we  bring  in  favor  of  a  discriminating  and  irreversible  sentence,  to  be 
pronounced  on  the  two  characters  arraigned  before  the  judgment  seat, 
are  irrelevant  and  prove  nothing  ;  or  that  all  the  texts  which  are  con- 
sidered  as  presenting  a  different  view  of  the  subject,  are  perverted  and 
made  to  speak  a  language  entirely  different  from  that  which  the  Spirit 
of  inspiration  intended.  That  such  a  perversion  of  scripture  is  possible, 
we  learn  from  a  hint  given  by  Peter  at  the  close  of  his  second  epistle. 
Speaking  of  Paul's  epistles,  he  says,  "  In  which  are  some  things  hard 
to  be  understood,  which  they  that  are  unlearned  and  unstable  wrest,  as 
they  do  also  the  other  scriptures,  unto  their  own  destruction."  It 
appears,  then,  that  the  scriptures  can  be  wrested,  even  to  the  destruction 
of  those  Avho  do  it. 

It  can  hardly  be  expected,  in  a  work  which  treats  of  so  many  sub- 
jects, and  all  comprised  in  a  single  .volume,  that  copious  answers  should 
be  given  to  all  the  difficulties  which  may  be  started  ;  but  since  it  is  a 
leading  object  of  this  work,  to  show  that  the  word  of  God  exhibits  one 
harmonious  view  of  divine  truth,  I  shall  not  wholly  pass  in  silence 
those  objections  to  our  doctrine,  which  profess  to  be  derived  from  the 
Bible  itself;  since  they  seem  to  be  remarkably  calculated  to  stupify  those 
individuals  who  greatly  need  to  be  alarmed.  I  have  not  time  to  reply 
to  all  the  texts,  which  have  been  made  use  of  to  oppose  the  doctrine 
before  us  ;  and  since  they  are  capable  of  being  thrown  into  distinct 
classes,  it  is  hardlv  necessary  to  examine  them  singly.  If  the  princi- 
pal texts  of  each  class,  without  doing  them  aiiy  violence,  can  be  made 
to  harmonize  with  the  doctrine  contained  in  this  Article,  obj  ectors  ought 
to  be  satisfied.  These  texts  may,  I  think,  be  comprehended  under  the 
four  following  heads. 

1st.  The  first  class  are  those  which  are  designed  to  teach  us  that 
God  is  perfectly  and  immutably  Tiind  and  henevolent.  Under  this  class 
may  be  ranked  such  texts  as  these  :  "God  is  love."  "  The  Lord  is 
gracious  and  full  of  compassion  ;  slow  unto  anger,  of  great  mercy. 
The  Lord  is  good  to  all  ;  and  his  tender  mercies  are  over  all  his 
works."  "  He  doth  not  afflict  willingly,  nor  grieve  the  children  of 
men."  "  For  I  have  no  pleasure  in  the  death  of  him  that  dieth,  saith 
the  Lord  God."  "  The  Lord  is  long  suffering  to  us-ward,  not  willing 
that  any  should  perish,  but  that  all  should  come  to  repentance."  1  John 
iv.  16.*Ps.  cxlv.  8,  9.  Lam.  iii.  33,  Ez.  xviii.  32.  2  Pet.  iii.  9. 

Passages  like  these  teach  us  a  truth  infinitely  to  the  honor  of  the 
Most  High,  a  truth  which  lies  at  the  foundation  of  all  religion,  both 
natural  and  revealed ;  namely,  That  the  Divine  nature  is  kind  and 
benevolent  ;  without  being  allo3'ed  by  any  mixture  of  those  contrary 
affections  which  are  found  in  mankind.     The  love  of  good  will  in  God 


220  Tilt:   CKXEKAL  JUDGMENT. 

is  not  diminished  by  the  contrary  principle  of  malice  or  selfishness  :  his 
compassion  and  mercy  are  not  counteracted  by  a  cruel  and  unmerciful 
spirit.  He  does  not  save  some,  because  he  is  'partly  merciful,  and 
destroy  others  because  he  is  partly  cruel  and  unforgiving.  To  give  his 
creatures  a  correct  view  of  this  matter,  he  tells  them  how  he  feels 
towards  the  misery  of  the  wicked,  when  he  says,  "  I  have  no  pleasure 
in  the  death  of  him  that  dieih."  Surely  no  one  can  say  that  this  text 
tells  the  wicked  man  he  shall  not  die,  even  in  a  sense  widely  different 
from  that  in  which  the  righteous  man  dies  ;  but  it  is  clearly  designed 
to  teach  us  that  God  does  not,  (how  much  so  ever  he  abhors  his  char- 
acter,) delight  in  his  misery  ;  that  is,  that  he  does  not  delight  in  it  as 
a  good  in  itself,  in  the  same  manner  that  he  does  in  the  salvation  and 
blessedness  of  the  righteous  man. 

When  it  is  said,  "  The  Lord  doth  not  afflict  willingly,  nor  grieve 
the  children  of  men,"  it  seems  to  be  a  conceded  point,  that  he  does 
afflict  and  grieve  them.  So  when  it  is  said,  "  The  Lord  has  no  pleas- 
ure in  the  death  of  the  wicked,"  it  seems  to  be  taken  for  granted,  that 
the  wicked,  in  distinction  from  the  righteous,  do  die.  The  object  aimed 
at  in  both  declarations  is  the  same,  namely,  to  impress  our  minds  with 
this  fundamental  truth,  That  the  Lord  is  not  influenced  by  unkind  and 
malicious  feelings,  in  bringing  on  his  creatures  the  evils  which  befal 
them,  either  in  this  world,  or  in  the  world  to  come.  The  passages  are 
not  designed  to  tell  us  how  many  will  be  saved,  or  how  many  will  be 
lost ;  but  rather  to  teach  us,  whether  we  are  saved  or  lost,  God  is  good, 
perfectly  and  immutably  good  ;  so  that  if  any  of  us  should  fall  short  of 
the  heavenly  rest,  we  may  know  it  will  not  be  through  any  defect  of 
goodness  in  him.  If  these  texts  prove  any  thing  against  the  doctrine 
contained  in  this  Article,  they  prove  too  much  ;  they  prove  that  misery 
can  have  no  existence  at  all.  It  is  as  perfectly  inconsistent  for  a 
benevolent  being  to  take  co7nplacency  in  that  misery  which  is  limited 
in  its  duration,  as  in  that  which  has  no  end.  The  only  possible  way 
to  reconcile  the  existence  of  temporary  misery,  with  the  benevolence 
of  the  Deity,  is,  to  suppose  that  he  does  not  give  it  existence  for  its 
own  sake,  but  for  the  sake  of  the  good  which  he  will  make  it  the  means 
of  promoting.  And  who  can  tell  that  the  same  reason  will  not  operate, 
for  giving  existence  to  misery  which  shall  have  no  end  ?  If  benevo- 
lence  in  the  Creator,  and  misery  in  his  creation,  can  co-exist,  then  this 
class  of  texts  are  not  at  all  to  the  point. 

There  are  manv  texts  in  the  Bible  which  are  designed  to  exhibit  the 
justice  of  God,  and  his  immutable  opposition  to  the  workers  of  iniquity. 
Justice  and  judgment  are  said  to  be  the  habitation  of  his  throne.  "  God 
is  angry  with  the  wicked  every  day."  "  The  wicked  shall  be  turned 
into  hell."  "  Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord." — 
These  passages  constitute  a  part  of  the  holy  scriptures,  as  much  as 
those  which  relate  to  the  divine  benignity.  Why  would  it  not  be 
equally  as  proper,  to  employ  them  to  destroy  the  force  of  the  others,  as 
to  make  use  of  the  others  to  destroy  the  force  of  these  ?  Why  not  say, 
Since  justice  and  judgment  are  the  habitation  of  God's  throne,  therefore 
mercy  does  not  dwell  with  him  ;  and  since  he  is  angry  with  the  wicked 
every  day,  he  can  have  no  benevolent  feelings  towards  them  ;  and  since 


THE  GENERAL  JUDGMENT.  221 

it  is  declared  that  the  wicked  shall  be  turned  into  hell,  there  is  not  the 
least  prospect  that  the  righteous  will  ever  be  admitted  into  heaven  ? 
It  is  as  proper  to  constitute  one  set  of  passages  the  invading  army,  as 
the  other.  But  surely  it  does  not  become  men,  believing  the  inspira- 
tion of  the  scriptures,  to  be  thus  employed.  There  is  no  war  between 
the  different  parts  of  God's  word.  Between  the  two  sets  of  passages, 
now  in  question,  there  is  a  perfect  agreement.  The  one  exhibit  the 
unmixed  benevolence  which  exists  in  the  Divine  Being  ;  and  the  other 
enable  us  to  perceive  that  this  unmixed  benevolence  is  not  at  variance 
with  his  justice ;  that  it  neither  prevents  him  from  abhorring  the  wicked, 
nor  from  executing  on  them  the  curse  of  his  broken  law. 

2dly.  The  texts  which  are  designed  to  teach  us  the  infinite  greatness 
of  the  atonement,  and  its  sufficiency  for  all  men,  are  made  use  of  to  oppose 
the  doctrine  contained  in  this  Article.  The  following  passages  may 
be  placed  in  this  class  :  Christ  "  gave  himself  a  ransom  for  all,  to  be 
testified  in  due  time."  "  He  tasted  death  for  every  man."  "  We  have 
an  Advocate  with  the  Father,  Jesus  Christ  the  righteous  ;  and  he  is 
the  propitiation  for  our  sins  ;  and  not  for  ours  only,  but  also  for  the  sins 
of  the  whole  world."  1  Tim.  ii,  6.  Heb.  ii.  9.  1  John,  ii.  1,  2.  I  would 
not  speak  a  diminutive  word  of  the  atonement,  which  was  made  by  the 
death  of  the  Son  of  God.  I  believe  it  to  be  an  infinite  provision,  made 
for  the  ransom  of  a  lost  world  ;  that  the  provision  is  great  enough  for 
all ;  and  that  it  was  designed  to  set  open  before  the  children  of  Adam 
a  great  door  of  hope.  But  the  texts  which  prove  this  provision  to  be 
sufficient  for  all,  do  not  by  any  means  prove  that  all  will  be  savingly 
benefited  by  it.  The  door  that  divine  mercy  has  opened,  will  at  length 
be  closed,  while  many  are  still  standing  without.  And  the  door  will 
not  be  closed  by  the  servants,  but  by  the  Master  himself,  who  will  rise 
up  and  shut  to  the  door,  never  to  be  opened  again.  Luke  xiii.  25. 
The  marriage  supper  is  sufficient  for  all ;  but  concerning  many  of  those, 
who  had  been  once  invited,  it  is  said,  they  shall  not  taste  of  the  supper. 
Surely  those  passages  of  scripture,  which  tell  us  that  the  God  of  Israel 
made  a  gracious  offer  of  the  land  of  Canaan  to  the  generation  that  he 
brought  out  of  Egypt,  do  not  contradict  other  passages  which  inform 
us,  that  through  unbelief  they  failed  of  entering  the  promised  land. 
The  land  was  before  them  ;  the  protection  and  assistance  of  the  Lord 
of  hosts  were  proffered  them  ;  they  might  have  gone  forward  and  taken 
possession  in  spite  of  the  sons  of  Anak,  had  they  only  confided  in  their 
God  :  but  for  want  of  faith,  their  carcasses  fell  in  the  wilderness.  The 
children  of  men,  guilty  as  they  are,  might  all  have  an  inheritance  in 
heaven,  which  is  truly  the  glory  of  all  lands,  Avould  they  but  accept 
the  gospel  offer,  and  come  up  from  the  wilderness  of  this  world,  leaning 
upon  the  Beloved. 

3dly.  Sometimes  there  is  a  resort  to  that  class  of  texts  that  foretell 
the  world's  conversion  in  the  days  of  the  Millenium.  I  refer  to  such 
as  these  :  "  All  the  ends  of  the  world  shall  remember  and  turn  again  to 
the  Lord."  "  All  shall  know  me,  from  the  least  to  the  greatest." — 
"  And  it  shall  come  to  pass  in  the  last  days,  (hat  the  mountain  of  the 
Lord's  house  shall  be  established  in  the  top  of  the  mountains,  and  shall 
be  exalted  above  the  hills  ;  and  all  nations  shall  flow  unto  it."  In  this 
class,  if  I  mistake  not,  we  are  to  place  that  declaration  of  ihe  Savior, 

28 


222  THE  GKMERAL  JUDGMENT. 

"  And  1,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 
Ps.  xxii.  27.  Heb.  viii.  11.  Isa.  ii.  2.  John  xii.  32. 

These,  with  many  other  similar  passages,  prove  beyond  contradiction 
that  there  is  a  day  coming,  before  the  end  of  the  world,  when  the  reli- 
gion  of  the  Bible  shall  become  universal ;  when  the  church  of  Christ 
shall  become  commensurate  with  the  inhabited  globe  ;  when  "  the  eyes 
of  man,  as  of  the  tribes  of  Israel,  shall  be  towards  the  Lord."     Zech. 
ix.  1.     Allowing  that  these  passages  prove,  that  all  who  shall  live  in 
the  Millenium,  without  any  exception,  will  be  saved  ;  still  they  furnish 
no  proof  of  the  salvation  of  all  those  who  live  and  die  either  before  or 
after  this  favored  period.     Should  some  man  declare  it  to  be  his  belief, 
that  all  the  present  inhabitants  of  the  Society  or  Sandwich  Islands  are 
true  followers  of  Christ,  no  one  would  be  so  uncandid  as  to  say  con- 
cerning such  a  man,  that  he  believed  this  to  have  been  the  character 
of  all  their  former  inhabitants,  who  died  before  the  name  of  Christ 
was  made  known  to  them.     The  salvation  of  one  whole  race  of  apos- 
tates, amounts  to  no  proof  that  all  apostates  will  be  saved.     The  salva- 
tion of  one  sinner  furnishes  no  decisive  proof  of  the  salvation  of  another, 
even  in  the  same  world  of  npostacy.     Neither  would  the  salvation  of 
one  whole  nation  in  our  revolted  world,  furnish  proof  that  all  other 
nations  will  be  saved  ;  nor  would  the  salvation  of  the  whole  race, 
during  a  certain  period,  amount  to  a  proof  of  the  salvation  of  the  whole 
race,  through  all  other  periods.     God  has  mercy  on  whom  he  will 
have  mercy  :  and  this  applies  to  difierent  periods,  as  well  as  to  indi- 
viduals  of  the  same  period. 

4thly.     I  will  mention  one  other  class  of  texts,  which  are  thought  by 
some  to  be  discordant  with  the  doctrine  of  this  Article  ;  I  refer  to  those 
which  are  designed  to  establish  the  certainty  and  complete  salvation  of 
all  true  believers,  and  also  the  certainty  of  the  conversion  and  salvation 
of  all  those  who  were  given  to  Christ  as  his  elect  seed,  though  they  have 
not  yet  believed.      I  will  first  recite,  and  accompany  with  remarks, 
some  of  the  passages  which  appear  to  be  designed  to  establish  the  cer- 
tainty and  complete  salvation  of  all  true  believers.      It  is  said  that 
"  the  Lord  upholdeth  all  that  fall,   and  raiseth  up  all  that  be  bowed 
down."  Ps.  cxlv.  14.     In  view  of  the  final  judgment  it  is  said,  "  Then 
shall  every  man  have  praise  of  God."    1  Cor.  iv.  5.     The  5th  chapter 
of  Romans  and  the  15th  of  the  1  Corinthians  appear  to  belong  to  that 
portion  of  scripture,  which  merely  establishes  the  complete  salvation  of 
of  those  who  are  Christ's.  The  promise  of  being  upheld  is  made  to  all  the 
saints,  and  to  no  others.  "  He  will  keep  the  feet  of  his  saints."    1  Sam. 
ii.  9.     "  A  just  man  falleth  seven  times,  and  riseth  up  again  :  but  the 
wicked  shall  fall  into  mischief."  Prov.  xxiv.  16.    When,  therefore,  the 
scripture  saith,  the  Lord  upholdeth  all  that  fall,  it  manifestly  intends  all 
of  this  character,  i.  e.  the  just :  and  the  "  every  man"  who  shall  have 
praise  of  God,  is  evidently  every  good  man, — every  man  who  posses- 
ses that  character  to  which  God  has  promised  to  manifest  his  appro- 
bation before  the  intelligent  universe.       Such  men,  in  this  world,  are 
sometimes  praised,  and  sometimes  censured  as  vile  hypocrites ;  but  to 
them  it  is  a  small  thing  to  be  judged  of  man's  judgment ;  since  the  time 
is  hastening,  when  the  counsels  of  the  heart  will  be  made  manifest, 
then  every  man,  (i.  e.  of  this  character)  shall  have  praise  of  God.     But 


THE  GENERAL  JUDGMENT.  223 

surely,  this  does  not  prove,  that  they  shall  have  praise  of  God,  concern- 
ing  whom  almost  every  page  of  his  word  has  declared,  that  he  will  dis- 
own  and  condemn  them.* 

In  those  chapters  to  which  I  have  referred,  in  Paul's  epistle  to  the 
Romans,  and  his  first  epistle  to  the  Corinthians,  there  is  a  manifest 
contrast  between  the  children  of  the  first  and  of  the  second  Adam.  The 
children  of  the  second  Adam  are. represented  as  not  only  gaining  all 
which  they  lost  in  their  first  father,  hui  as  rising  to  a  greater  eminence 
than  that  from  which  they  fell  by  means  of  his  breach  of  the  legal 
covenant.  And  because  the  promise  is  sure  to  all  the  cJiosen  seed,  and 
because  the  context,  as  well  as  the  whole  tenor  of  the  scripture,  is  cal- 
culated  to  guard  us  against  a  misapplication  of  the  promise,  therefore 
the  universal  term,  all,  is  applied  to  these,  as  well  as  to  the  children  of 
the  first  Adam.  In  the  chapter  referred  to  in  Paul's  first  epistle  to  the 
Corinthians,  he  is  treating  on  the  subject  of  the  resurrection  of  those 
who  sleep  in  Jesus,  and  of  theirs  alone,  when  he  makes  this  statement : 
"For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
Whom  he  intended  by  all,  in  this  last  clause,  we  learn  from  the  verse 
which  follows  :  "  But  every  man  in  his  own  order  ;  Christ  the  first 
fruits,  afl;erwards  they  that  are  ChrisVs,  at  his  coming."  He  manifestly 
meant  all  that  are  Christ's.  To  be  raised  up  at  the  last  day,  when  it  is 
spoken  of  as  a  blessing,  (and  so  it  is  evidently  considered  throughout 
this  chapter,)  is  promised  as  the  completion,  or  finishing  stroke  of  gos- 
pel  salvation  ;  and  is  always  represented  as  the  peculiar  privilege  of 
such  as  are  taught  of  God,  and  such  as  come  to  the  Son  by  the  draw- 
ing of  the  Father.  All  these,  in  the  resurrection  morning,  will  be 
raised  in  glory.  But  this  contains  nothing  in  opposition  to  that  decla- 
ration,  that  some  will  awake  from  the  sleep  of  death  to  shame  and 
everlasting  contempt.  The  phrase  all  men,  used  by  the  apostle,  Rom. 
v.  18,  seems  to  be  limited  by  the  preceding  verse  and  the  whole  con- 
nection, so  as  to  include  none  but  believers  in  Christ.  These  are 
"  they  which  receive  abundance  of  grace  and  the  gift  of  righteousness." 
To  these  the  free  gift  comes,  and  that  with  power,  unto  justification  of 
life.     But  if  the  phrase  be  understood  without  this  limitation,  then  the 

*  I  do  not  know  that  the  author  of  our  psalmody  has  ever  been  claimed  by  the  Uni- 
versalists  as  favoring  their  sentiments.  But  he  lias  a  stanza  in  the  84th  psalm,  which 
gives  them  as  good  a  right  to  claim  him,  as  tliey  have  to  claim  Paul,  or  any  other  of  the 
inspired  writers.    The  stanza  is  this  : 

•■  Cheerful  they  walk  with  growing  strength, 
Till  all  shall  meet  in  heaven  at  length, 
Till  all  before  his  face  appear, 
And  join  in  nobler  worship  there." 

"  Do  you  not  perceive,"  might  one  say,  "  how  clearly  Dr.  Watts  expresses  the  senti- 
ments of  the  Universalists  ?  Twice  in  one  stanza  he  tells  us  that  all,  (and  all  does  not 
mean  apart,)  will  meet  in  heaven  at  length,  and  that  all  will  appear  before  God's  face, 
and  join  in  the  noble  worship  of  the  temple  above."  Hut  why  did  nobody  before  ever 
euspect  Dr.  Watts  of  holding  to  these  sentiments  ?  The  answer  is  plain  :  the  stanza 
which  preceded  the  one  I  have  introduced,  made  it  perfectly  cleat  that  the  word  all  did 
not  ipean  all  mankind,  but  was  limited  to  the  saints.  Here  it  is,  so  that  the  reader  caa 
judge  for  himself: 

"  Blest  are  the  men  whose  hearts  are  set 
To  find  the  way  to  Zion's  gate, 
(iod  is  their  strength,  and  through  the  road 
They  lean  upon  their  helper,  God." 


234  THlfi  GENKKAI,    JUDGMENT. 

comiug  of  the  free  gift  unto  justification  of  life,  must  refer  to  that  free 
offer  Avhich  is  made  unto  ail  men  indiscriminately^  of  being  justified  in 
case  they  exercise  faith  in  the  Son  of  God. 

As  to  those  passages  which  reveal  it  to  be  the  Father's  will,  that  of 
all  which  he  hath  given  to  the  Son  he  should  lose  nothing ;  they  are  good 
proof,  that  such  as  were  in  a  special  sense  given  to  the  Son,  as  a  re- 
ward of  his  obedience  unto  death,  will  not  only  be  recovered  from  their 
depraved  state  by  regenerating  grace,  but  that  they  will  also  be  preser- 
ved unto  the  heavenly  kingdom.  It  proves  that  none  will  be  able  to 
deceive  and  ruin  the  elect :  but  how  does  this  prove  that  reprobates 
will  not  be  deceived  and  ruined? 


THE      ARTICLE      HARMONIZED. 

This  Article  harmonizes  with  the  first  and  second.  What  can  be 
more  fit  and  proper  than  this,  that  the  Creator  of  all  things  should  call 
his  rational  creatures  to  an  account  for  their  conduct  ?  He  is  infinitely 
able  to  bring  them  before  him,  and  to  decide  concerning  their  respect- 
ive characters.  The  day  of  judgment  will  reflect  much  li^t  upon  the 
moral  perfection  of  God,  as  it  will  manifest  his  delight  in  holiness,  and 
his  hatred  of  iniquity.  It  will  give  an  advantageous  opportunity  to 
show  his  perfect  impartiality  ;  for  when  all  nations  are  assembled  before 
him,  he  will  separate  them  one  from  another,  as  a  shepherd  divideth 
the  sheep  from  the  goats :  and  he  will  set  the  sheep  on  his  right  hand, 
but  the  goats  on  the  left.  In  making  the  division,  it  will  be  most  man- 
ifest that  God  is  no  respecter  of  persons.  Some  of  all  nations,  and  of 
all  classes  of  society,  will  undoubtedly  be  found  in  each  of  these  two 
divisions  ;  but  no  impenitent  person  will  be  found  on  the  right,  nor  will 
any  penitent  character  be  found  on  the  left  hand. 

The  glory  of  the  Eternal  Being  is  the  chief  end  of  all  his  works. 
His  moral  perfection  is  that  in  which  his  gloiy  chiefly  consists  ;  and 
the  day  of  judgment  will,  in  a  wonderful  manner,  display  that  glory 
which  consists  in  the  purity  of  his  nature,  manifested  in  loving  righte- 
ousness and  hating  wickedness. 

The  doctrine  of  a  general  judgment,  and  the  everlasting  separation 
which  is  then  to  be  made  between  the  righteous  and  the  wicked,  most 
perfectly  harmonizes  with  the  third  and  fourth  Articles.  The  third 
brought  into  view  an  infinitely  perfect  law,  given  by  the  God  of  the 
spirits  of  all  flesh,  to  regulate  the  conduct  of  his  rational  creatures.  We 
found  the  Lawgiver,  promising  his  favor  to  the  obedient,  and  threaten- 
ing his  everlasting  displeasure  to  those  who  should  transgress  his  pre- 
cepts. In  the  fourth  Article  we  were  led  to  contemplate  the  melan- 
choly fact,  that  the  divine  law  had  been  actually  broken  ;  that  a  part 
of  the  angels,  and  the  whole  race  of  Adam,  had  apostatized  from  God. 
In  view  of  the  promulgation  of  this  law,  and  in  view  of  the  contempt 
which  was  cast  upon  it  by  such  a  wide-spread  rebellion,  how  unspeak- 
ably important  for  the  glory  of  the  Lawgiver,  and  the  effectual  sup- 
pression of  a  spirit  of  rebellion,  that  this  matter  should  have  a  public 
trial ;    and  that  the  sentence  of  approbation  on  the   righteous,  and  of 


THE  GENERAL  JUDGMENT.  225 

condemnation  on  the  wicked,  should  pass  in  the  presence  of  the  assem- 
bled universe. 

There  certainly  can  be  no  disagreement  between  this  and  tlie  ffth 
Article.  The  same  wonderful  Personage,  who  was  there  exhibited  as 
making  an  atonement  for  the  sin  of  men,  is  here  presented  to  our  view 
as  the  supreme  Judge.  For  both  of  these  works  unlimited  attributes 
are  needful.  In  making  the  atonemeiit,  He,  who  thought  it  not  rob- 
bery to  be  equal  with  God,  humbled  himself  infinitely  low,  and  became 
obedient  unto  death,  even  the  death  of  the  cross ;  but  when  he  comes 
to  judge  the  world,  he  will  be  highly  exalted.  If  Jesus  of  Nazareth, 
who  hung  upon  the  cross,  was  the  King  of  the  Jews,  and  the  Lord  of 
glory,  it  must  be  apparent  to  all,  that  it  is  most  suitable  he  should  have 
the  honor  of  being  the  Judge  of  quick  and  dead.  The  doctrine  of  atone- 
ment will  appear  very  attractive  and  glorious  in  the  day  of  judgment ; 
as  it  will  then  be  seen  to  have  had  an  astonishing  effect  on  an  innume- 
rable multitude  of  the  race  of  Adam,  in  washing  them  from  their  sins, 
and  preparing  them  for  the  right  hand  of  the  Judge.  There  will  be  a 
brighter  radiance  about  the  judgment  seat  of  Christ,  when  it  is  viewed 
in  connection  with  his  cross.  When  all  those  who  are  standing  before 
his  judgment  seat  shall  recognize,  in  the  person  of  their  Judge,  Him 
who  became  a  man  of  sorrows,  and  endured  the  ignominy  and  pain  of 
the  cross,  for  the  purpose  of  supporting  a  righteous  government,  and 
opening  a  way  for  his  enemies  to  be  freed  from  condemnation  ;  they 
must  be  convinced,  however  dreadful  and  intolerable  may  be  the  sen- 
tence which  he  passes  upon  the  wicked,  that  it  is  not  the  result  of 
malice,  nor  of  a  proud  indifference  to  their  happiness.  When  the 
bleeding  Savior,  and  the  inflexible  Judge,  are  known  to  be  one  and  the 
same  character,  his  friends  will  be  consoled,  and  his  enemies  confound- 
ed and  put  to  silence. 

There  is  no  want  of  harmony  between  this  and  the  sixth  and  seventh 
Articles.  If  the  system  of  doctrines  had  closed  with  these  Articles, 
there  would  have  been  none  of  the  children  of  men  prepared  for  the 
right  hand  of  the  Judge ;  for  though  in  the  sixth  we  saw  all  men  invi- 
ted to  the  marriage  supper  of  the  Lamb ;  yet  in  the  seventh  we  find 
them  all,  with  one  consent,  making  excuse,  and  obstinately  refusing  to 
partake  of  the  good  provided  for  them. 

In  the  eighth  Article  we  considered  the  doctrine  of  regeneration. 
They  who  experience  this  change,  become  friendly  to  the  character  of 
(rod  ;  they  lothe  themselves  as  the  transgressors  of  his  law ;  and  they 
put  their  trust  in  Him  who  gave  himself  a  ransom  for  their  souls.  Now 
in  the  day  of  judgment,  these  sanctified  ones  will  all  be  distinguished 
from  their  fellow  men,  by  being  placed  on  the  right  hand  of  the  Judge. 
Though  thny  will  not  deserve  such  an  honor,  yet  for  such  an  honor  has 
their  sanctification  prepared  them. 

The  7iinth  Article  relates  to  the  sovereignty  of  grace  in  redemption. 
Between  that  and  the  present  Article  there  is  no  variance.  Both  in 
forming  creatures  at  first,  and  in  creating  them  anew  in  Christ  Jesus, 
the  Most  High  is  governed  by  no  prescribed  rules,  but  does  that  Avhich 
seemeth  good  in  his  own  eyes.  But  in  the  treatment  of  characters 
which  are  formed,  he  governs  himself  by  rules  of  rectitude  he  has  seen 
fit  to  make  know^n  to  us.      When  ve  are  in  our  sins,  we  have  no  pro- 


226  THE  OENKK.VL    JUDGMENT. 

mise  from  God,  that  he  Avill  ever  renew  our  hearts ;  but  when  our 
hearts  are  renewed,  we  may  know  that  we  shall  not  be  classed  witli 
the  enemies  of  God,  and  may  therefore  have  boldness  in  the  day  of 
judgment.     1  John,  iv.  17. 

There  is  a  perfect  harmony  between  this  and  the  tenth  Article.  In 
that  Article  it  was  shown,  that  the  difference  which  God  now  makes 
between  men  by  his  regenerating  grace,  was  according  to  his  eternal 
purpose.  We  found  that  all  who  would  ever  be  saved,  were,  in  dis- 
tinction  from  others,  given  unto  Christ  as  his  elect  seed.  Some  were 
given  to  him,  and  some  were  not  given.  And  in  the  great  day,  all 
those  who  were  given  to  him,  will  appear  with  him  in  glory.  The 
elect  will  every  one  of  them  be  made  meet  for  the  right  hand,  and  the 
rest  will  all  be  fitted  for  destruction. 

The  harmony  between  this  and  the  eleventh  Article  is  very  easily 
discovered.  They  w^ho  are  justified  now,  will  all  be  placed  on  the 
right  hand  at  the  great  day,  and  will  receive  that  welcome  sentence, 
"  Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world."  "  Whom  he  justified,  them  he  also 
glorified."  The  judgment  is  not  designed  to  reverse  anything  which 
is  confirmed  by  the  Savior  in  the  present  world.  What  he  binds  on 
earth,  he  will  bind  at  the  day  of  judgment.  They  who  are  now  freed 
from  condemnation,  will  then  have  their  sins  blotted  out  by  a  public  act 
of  the  Judge,  and  will  be  openly  acknowledged  as  his  friends.  Acts 
iii.  19—21. 

But  if  there  had  been  no  such  truth  in  the  word  of  God,  as  that 
which  is  contained  in  the  twelfth  Article,  viz.  the  perseverance  of  the 
saints,  then  there  would  have  been  no  certain  connection  between  be- 
ing justified  here,  and  being  openly  acquitted  in  the  day  of  judgment. 
Perseverance  is  the  link  which  connects  justification  unto  life  with  the 
actual  enjoyment  of  life  eternal.  They  who  are  justified  by  faith,  are 
kept  through  faith  unto  salvation. 


REMARKS. 

1.  If  we  are  determiaed  to  believe  nothing  but  what  is  confirmed 
by  our  senses,  we  shall  reject  from  our  creed  the  present  Article,  for 
we  have  never  heard  the  archangel's  trump,  nor  seen  the  dead  arise 
from  their  tombs.  We  have  not  seen  the  dissolution  of  the  world,  nor 
witnessed  the  scenes  of  the  last  day.  What  if  we  have  not  ?  It  is 
equally  true  that  we  did  not  witness  the  beginning  of  things ;  we  did 
not  see  worlds  spring  into  existence.  It  is  "  through  faith  we  under- 
stand that  the  worlds  were  framed  by  the  word  of  God."  And  through 
faith  in  the  inspired  word,  we  understand  that  their  frame  will  be 
at  length  taken  down.  It  must  be  as  easy  for  the  Almighty  to  take 
down  the  fabric  of  the  universe  as  it  was  to  rear  it  up  ;  and  as  easy 
to  call  men  from  death  to  life,  as  it  was  to  call  them  from  non-entity 
into  existence.  Why,  I  would  demand  with  the  apostle,  "  why  should 
it  be  thought  a  thing  incredible  with  you,  that  God  should  raise  the 
dead?"  I  would  add,  why  should  it  be  thought  a  thing  incredible, 
that  God  should  judge  the  dead,  after  he  has  raised  them  t">  lile? 


THE  GENERAL   JUDGMENT.  227 

2.  Let  a  deep  and  abiding  impression  be  made  upon  every  mind, 
that  the  doctrine,  which  we  have  now   been  considering,  is  not  only 
true,  but  exceedingly  solemn  and  interesting.      What  a  solemn  thing, 
to  be  a  man,  an  accountable  creature  !      "  After  a  long  time  the  Lord 
of  those  servants  cometh,  and  reckoneth  with  them."      We  shall  be 
reckoned  with.    There  are  creatures  in  our  world,  which,  though  they 
have  the  same  bodily  senses  with  us,  and  the  power  of  voluntary  mo- 
tion, will  never  be  called  before  the  judgment  seat.      Since  they  are 
incapable  of  knowing  their  Creator,  or  feeling  an  obligation  to  be  gov- 
erned by  his  laws,  the  object  of  their  existence  terminates  with  their 
lives :    but  with  us  it  is  not  so.     Our  place  in  the  created  system  is 
vastly  more  important  than  that  of  the  beasts  which  perish.      We  are 
blessed  with  reason  and  a  conscience,  and  immortality  is  stamped  on 
our  existence.      It  is  true  that  we,  as  well  as  the  beasts,  die  and  turn 
to  dust :    but  our  dust,  in  distinction  from  theirs,  will  be  reanimated ; 
and  in  the  character  of  accountable  creatures  shall  we  be  arraigned 
before  the  Judge  of  all  the  earth.     "  It  is  appointed  unto  men  once  to 
die,  and  after  this  the  judgment ;  "    the  judgment,  which  shall  decide 
for  an  endless  eternity,  the  destiny  both  of  the  one  who  writes  and  the 
one  who  reads. 

3.  Though  the  judgment  of  the  great  day  is  unavoidable,  the  ter- 
rors of  it  may  be  avoided,  by  our  passing  judgment  on  ourselves  before- 
hand  :  "  for,"  said  the  apostle,  "  if  we  would  judge  ourselves,  we  should 
not  be  judged."      If  we  will  institute  a  trial,  and  arraign  ourselves  at 
the  bar  of  conscience,  and  take  the  side  of  the  supreme  Judge,  heartily 
condemning  all  that  in  our  conduct  M'hich  he  condemns ;    when  he 
shall  assume  the  judgment  seat  we  shall  not  be  judged,  that  is,  judg- 
ment will  not  be  passed  against  us.      Before  our  probationary  state 
closes,  we  are  able  to  anticipate,  as  it  respects  our  own  case,  the  deci- 
sions of  the  last  day.    We  have  great  advantages  for  doing  it,  since  the 
written  word,  which  Christ  assures  us  is  the  rule  by  which  those  de- 
cisions will  be  regulated,  is  in  our  hands.  John  xii.  48.    The  character 
with  which  we  shall  appear  before  the  judgment  seat  is  formed  in  this 
life  ;  for  every  one  will  receive  the  things  done  in  his  body :  and  these 
things,  whether  they  be  external  actions  or  affections  of  the  mind,  lie 
open  to  our  own  inspection.     How  dreadful  it  must  be  for  us  to  go  up 
to  the  judgment,  in  such  a  state  as  to  be  wholly  unprepared  to  meet  its 
investigations  and  decisions.      Since  unbelief  and  thoughtlessness  do 
not   cause   judgment   to   linger,  how    foolish   to  be  unbelieving  and 
thoughtless  on  a  subject  so  tremendously  solemn  !     "  Agree  with  thine 
Adversary  quickly,  whiles  thou  art  in  the  Avay  with  him."     This,  fel- 
low  sinner,  is  the  advice  of  our  best  Friend.     If  we  refuse  to  profit  by 
it,  and  go  up  to  the  judgment  seat,  without  having   previously  settled 
the  controversy  between  us  and  God,  we  shall  bewail  our  folly  through 
a  hopeless  eternity. 


228  DIVIJNK    I'UKl'OSE    AND    AGE.NCV. 


ARTICLE    XIV. 

That  which  insures  the  full  display  of  the  Creator's  glo- 
ry, ACCORDING  TO  THE  FOREGOING  SCHEME  OF  DOCTRINES,  IS  THE 
ETERNAL  COUNSEL  OF  HIS  OWN  WILL,  AND  THE  MIGHTY  OPERATION  OF 
HIS  OWN  HAND. 

This  Article  divides  itself  into  two  branches,  the  one  relating  to  the 
counsel,  and  the  other  to  the  operation  or  agency  of  God.  I  propose  in 
a  concise  manner  to  take  a  distinct  view  of  each  branch :     And, 

-  J.  Of  the  counsel  of  God.  By  this  is  intended  the  wise  purpose  of 
his  infinitely  capacious  and  holy  mind,  relative  to  all  the  works  which 
his  hand  will  ever  accomplish.  God  does  not  work  without  a  plan. 
In  every  thing  he  does,  he  has  an  object ;  and  the  means  which  he 
makes  use  of  to  accomplish  it  are  dictated  by  his  own  infinite  wisdom. 
The  scriptures  impel  us  to  the  conclusion,  that  from  eternity  he  had  a 
fixed  purpose  to  originate  a  dependent  universe,  even  the  very  one 
which  now  exists ;  and  that  he  always  intended  to  govern  and  manage 
it  just  as  he  has  done. 

The  scriptures  speak  of  the  counsel,  purpose,  and  determination  of 
God,  concerning  future  events.  When  we  hear  the  Almighty  saying, 
"  My  counsel  shall  stand,  and  I  will  do  all  my  pleasure,"  we  are  led 
to  contemplate  his  counsel  as  relating  to  events  not  yet  brought  to 
pass  :  and  when  we  hear  it  asserted,  that  he  worketh  all  things  after 
the  counsel  of  his  own  will,  we  are  manifestly  led  to  view  the  counsel 
of  his  will  as  preceding  his  operations,  and  giving  direction  to  them 
all.     Isa.  xlvi.  10.     Eph.  i.  11. 

The  same  thing  is  true  concerning  the  decree  of  God  ;  it  is  repre- 
sented  as  going  before,  and  as  guiding  his  operations.  It  is  said,  "  he 
hath  made  a  decree  which  shall  not  pass."  "  The  consumption  de- 
creed shall  overflow  with  righteousness."  The  consumption  was  de- 
creed  before  it  overflowed  with  righteousness.  In  one  place  it  is  said, 
"  Before  the  decree  bring  forth  ;"  which  manifestly  supposes  the  de- 
cree formed  before  the  happening  of  the  event  to  which  it  relates.  Ps. 
cxlviii.  6.    Isa.  x.  22.    Zeph.  ii.  2. 

The  purposes  of  God  are  spoken  of  as  relating  to  future  events,  as 
much  as  the  purposes  of  men.  "  The  Lord  of  hosts  hath  sworn,  say- 
ing, surely  as  I  have  thought,  so  shall  it  come  to  pass ;  and  as  I  have 
purposed,  so  shall  it  stand."  "I  have  purposed  it,  I  will  also  do  it." 
Isa.  xiv.  24  ;  xlvi.  11.  The  expression,  "  called  according  to  his  pur- 
pose," clearly  shows  the  purpose  to  precede  the  event  to  which  it  re- 
lated. In  truth,  its  antecedence  M'as  nothing  less  than  a  whole  eternity  ; 
for  the  event  referred  to  had  just  transpired,  and  yet  was  "  according 
to  the  eternal  purpose,  which  he  purposed  in  Christ  .fesus  our  Lord.'' 
Rom.  viii.  28.    Eph.  iii.  11. 

Determination  is  applied  to  God,  to  express  the  fixedness  of  his  pur- 


DIVIKK    PURPOSE    AXD    AGENCY.  229 

poses  in  relation  to  future  events.  He  it  is  who  says,  *'  For  my  deter- 
mination is  to  gather  the  nations."  Concerning  man's  continuation  upon 
the  earth  it  is  said,  "  His  days  are  determined."  And  when  it  is  said 
in  relation  to  the  treachery  of  Judas,  Truly  the  Son  of  man  goeth  as  it 
was  determined,  it  clearly  implies  a  divine  determination  concerning 
the  very  way  in  which  the  Savior  was  to  fall  into  the  hands  of  his 
enemies.  To  such  a  determination  reference  is  had  in  this  passage, 
which  relates  to  his  crucifiers  :  they  were  "  gathered  together  for  to 
do  whatsoever  thy  hand  and  thy  counsel  determined  before  to  be  done." 
Acts  iv.  28.    Zeph.  iii.  8.  Job  xiv.  v.    Luke  xxii.  22. 

Cmmsel  is  another  word  for  decree.  It  not  only  intimates  that  God 
has  a  purpose  concerning  future  events,  but  also  supposes  such  pur- 
pose to  be  the  result  of  wise  contrivance.  Herein  the  scripture  doc- 
trine of  divi7ie  decrees  differs  essentially  from  fatalism.  The  Fates, 
according  to  the  mythology  of  the  pagans,  were  above  their  gods.  The 
immutable  fixedness,  which  they  were  thought  to  give  to  events,  was 
not  supposed  to  be  the  result  of  anj'  wise  and  benevolent  contrivance. 
The  only  reason  which  could  be  urged  for  submitting  to  fate,  must 
have  been  derived  from  the  impossibility  of  obtaining  any  alteration  in 
its  decrees.  The  ground  of  submission  to  the  decrees  of  God,  is  alto- 
gether different ;  since  this  doctrine  supposes,  that,  in  the  most  perfect 
exercise  of  liberty,  his  infinitely  capacious  mind,  looking  through  im- 
mensity and  eternity,  discovered,  without  the  least  liability  to  mistake, 
what  would  make  the  best  display  of  his  gloiy,  by  securing  the  great- 
est amount  of  good  to  the  intelligent  universe  ;  or,  in  other  words,  the 
greatest  sum  of  holiness  and  blessedness  :  and  that  the  system  of  ope- 
ration which  he  saw  would  do  this,  he  chose  in  preference  to  all  others. 
Although  the  divine  plan  is  from  eternity,  it  is  to  be  considered  as  the 
result  of  counsel.  The  being,  wisdom,  and  purpose  of  God,  are  all  eter- 
nal ;  and  yet  there  is  an  order  in  which  we  must  conceive  of  them  ; 
and  that  order  cannot  be  reversed.  We  form  a  conception,  first,  of  his 
being,  then  of  his  wisdom,  and  after  that,  of  his  purpose.  Were  there 
no  God,  there  could  be  no  divine  wisdom  to  contrive ;  and  were  there 
no  wisdom  to  contrive,  there  could  be  no  contrivance — no  plan  could 
exist.  In  support  of  the  sentiment,  that  God  works  by  a  plan,  I  shall 
adduce  two  or  three  plain  proofs. 

1.  A  plan  of  operation,  and  one  that  is  perfect,  is  clearly  to  be  in 
ferred  from  the  perfection  of  his  nature.  No  wise  being  can  act  with- 
out some  eod  in  view  ;  nor  without  devising  means  to  attain  it  ;  and 
this  implies  the  existence  of  a  plan.  Is  it  not  certain,  that  a  being  of 
infinite  wisdom  will  never  act  without  propoeing  to  himself  an  object, 
nor  without  fixing  on  the  means  of  accomplishing  it  ?  Admit  the  infi- 
nite natural  and  moral  perfection  of  the  Deity,  and  you  must  also  admit 
the  doctrine  of  a  perfect  plan  of  divise  operation.  But  let  us  hear 
what  the  scripture  says  on  this  point.  The  apostle  speaks  of  the  saints 
as  being  predestinated  "according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  M'ill."  Eph.  i.  11.  Having 
here  spoken  of  one  thing  of  great  importance,  which  God  had  brought 
to  pass  according  to  his  eternal  purpose,  he  was  very  naturally  led  to 
show  that  this  was  true  in  relation  to  ever}'^  thing  else  ;  all  things  being 
wrought  bv  him  after  the  roinisel  of  his  own  will.      The  sentiment 

29 


^30  DIVINK    PURPOSE    AAU    AGKNCY. 

communicated  in  this  text  is  something  more  than  a  prescience  of  fu- 
ture events ;  it  imports  a  plan,  and  one  which  is  the  result  of  divine 
wisdom. 

2.  That  God  has  a  plan  concerning  things  to  come,  is  proved  by 
scripture  prophecies ;  which  are  nothing  else  than  a  development  of 
his  plan  in  relation  to  particular  events.  A  great  number  of  events, 
and  events  varying  in  character,  are  foretold  ;  and  they  are  spoken  of, 
not  merely  as  things  which  God  foreknew,  but  as  what  he  had  purpo- 
sed  to  accomplish.  The  descent  of  the  Assyrian  army  upon  the  land 
of  Israel,  together  with  the  destruction  which  awaited  that  army,  are 
predicted  as  things  M'hich  were  purposed,  and  not  merely  foreknown. 
Isa.  X.  5,  6  ;  xiv.  24 — 27.  The  same  is  true  concerning  those  predic- 
tions which  relate  to  the  conquest  the  Babylonians  would  gain  over  the 
Jews  and  the  surrounding  nations  ;  and  also  those  which  relate  to  their 
being  themselves  conquered  by  the  Persians.  See  Jer.  xxv.  9 — 14  : 
also  the  remaining  part  of  the  chapter.  Indeed,  prophesy  in  general 
has  the  complexion  of  a  disclosure  of  divine  purpose,  rather  than  of 
things  merely  foreknown. 

{).  As  the  language  with  which  the  predictions  are  clothed  induces 
us  to  believe  that  God  has  a  purpose  concerning  future  events,  we  are 
led  to  the  same  conclusion  by  what  is  said  concerning  those  events  that 
have  already  been  brought  to  pass  :  they  are  spoken  of  as  having  taken 
place  in  accordance  \^'ith  a  previous  plan.  The  Jews,  when  under  the 
oppression  of  the  Chaldean  monarchy,  were  taught  to  consider  their 
afflictions  as  of  divine  appointment :  "  O  Lord,  thou  hast  ordained  them 
for  judgment ;  and  O  mighty  God,  thou  hast  established  them  for  cor- 
rection." Hab.  i.  12.  Peter  told  the  Jews,  that  the  crucifixion  of 
Christ,  M'hich  had  been  effected  by  their  wicked  hands,  was  in  accord- 
ance with  the  determinate  counsel  of  God.  Acts  ii.  23.  The  conver- 
sions which  took  place  in  the  island  of  Cyprus,  under  the  ministry  of 
Paul  and  Barnabas,  are  spoken  of  as  the  fullillment  of  an  antecedent 
purpose  in  relation  to  them.  "As  many  as  were  ordained  to  eternal 
life  believed."  Acts  xiii.  48.  Indeed  all  other  conversions  are  spoken 
of  in  the  same  way  :  "  And  v/e  know,"  said  the  apostle,  "  that  all  things 
work  together  for  good  to  them  that  love  God,  tf>  them  that  are  called 
according  to  his  purpose."  Rom.  viii.  28.  It  appears  from  this  pas- 
sage, that  all  who  love  God  have  been  made  the  subjects  of  a  call  pecu- 
liar to  themselves,  and  that  this  special  call  is  in  accordance  with  a 
divine  purpose. 

What  can  be  more  beneficial  to  the  creation,  or  more  honorable  to 
the  Creator,  than  to  have  every  thing  directed  by  his  unerring  counsel. 
The  doctrine  of  a  divinely  concerted  plan  in  relation  to  all  existences 
and  events,  seems  so  harmonious  with  the  perfection  of  the  Supreme 
Being,  that  it  is  strange  it  should  meet  with  such  formidable  objections, 
especially  from  those  who  profess  to  rejoice  in  his  supremacy.  It  may 
be  proper  here  to  notice  two  or  three  of  these  objections. 

1.  It  is  objected,  that  decrees  or  purposes,  when  applied  to  God, 
stand  opposed  to  the  eternity  of  his  existence.  It  is  urged,  that  since 
he  always  existed  in  the  time  when  the  events  take  place,  it  must  be 
improper  to  say,  he  determined  on  their  existence  by  any  previous 
counsel.       What  has   already  been  advanced  on  this  subject  will  do 


DIVINE    PURPOSE    AND    AGENCY.  231 

something  to  obviate  this  objection.  There  is  no  propriety  in  saying, 
that  the  creation  has  existed  from  eternity,  because  the  purpose  to  give 
it  existence  is  thus  ancient.  It  is  by  no  means  true  that  passing  events 
took  place  from  eternity,  or  as  soon  as  creation,  or  even  as  soon  as  the 
events  of  the  last  hour.  Successive  events  are  not  simultaneous.  They 
do  not  appear  so  to  God,  any  more  than  to  us.  He  existed  before  these 
events ;  and  it  is  true  that  he  always  existed  at  the  time  of  their  hap- 
pening, because  he  inhabits  eternity.  Isa.  Ivii.  15.  Future  events  are 
present  with  him  ;  yet  he  distinguishes  between  the  present  and  the 
future,  and  speaks  of  the  latter  as  existing,  not  in  fact,  but  only  in  his 
purpose  and  counsel.  The  beginning  and  end  of  the  world  do  not  ap- 
pear to  him  cotemporar)'-,  though  he  sees  them  both  at  once,  and  with 
equal  clearness.  The  way  in  which  we  are  to  conceive  of  future 
events  as  present  with  God,  is  not  by  considering  them  as  already  ac- 
complished, but  by  considering  him  as  omnipresent  relative  to  duration, 
as  well  as  to  space  ;  so  that  his  present  existence  reaches  forward  to 
the  period  when  they  will  be  actually  accomplished.  It  is,  therefore, 
equally  as  proper  to  say,  that  the  Infinite  Being  has  a  purpose  respect, 
ing  future  events,  as  to  apply  such  purpose  to  finite  beings.  In  this 
manner  does  he  himself  speak  on  this  subject,  in  that  blessed  volume 
which  he  designs  should  make  us  acquainted  with  his  character  and 
counsels. 

2.  It  is  objected,  that  a  divine  purj)ose  in  relation  to  all  events, 
renders  human  effort  useless.  This  objection  arises  from  a  misconcep- 
tion of  the  doctrine  in  question  ;  which  does  not  suppose  God  to  have 
fixed  on  the  ultimate  event,  without  including  in  his  plan  those  subor- 
dinate events  that  are  ■  necessary  to  give  it  existence.  For  example  : 
the  doctrine  does  not  suppose  that  a  man  shall  live  to  a  given  age, 
without  including  a  determination  that  he  shall  use  the  common  sup- 
ports  of  life  :  nor  (as  the  case  may  be)  that  he  shall  use  these  supports, 
without  procuring  them  by  his  own  industry.  The  purpose  of  God 
embraces  the  whole  alfair — the  age  at  which  the  man  is  to  arrive — 
the  supports  by  which  his  life  is  to  be  prolonged — also  the  means  which 
he  himself  is  to  employ  in  obtaining  them.  Two  things  in  relation  to 
the  matter  God  makes  known  ;  First,  That,  in  case  the  man's  life  is  to 
be  lengthened  out,  it  is  to  be  effected  by  the  use  of  means.  Secondly, 
That  he  is  not  without  a  purpose,  as  to  the  extent  in  which  these  means 
shall  be  used,  and  also  their  success  in  lengthening  out  the  life  of  this 
individual :  for,  "  is  there  not  an  appointed  time  to  man  upon  the 
earth? "     Job  vii.  1. 

What  sense  would  there  be  in  saying.  If  an  artist  has  formed  a  plan 
for  a  piece  of  mechanism,  composed  of  many  parts,  to  accomplish  a 
certain  object — for  instance,  to  point  out  the  hour  of  the  day — then 
every  thing  in  this  machine  is  useless,  unless  it  be  the  pointers  ?  The 
truth  is,  there  is  nothing  useless  :  there  is  no  spring,  nor  wheel,  nor 
pin,  that  can  be  spared.  Take  these,  or  any  one  of  them  away,  and 
the  pointers  would  not  move.  The  plan  the  artist  has  laid  to  accom- 
plish this  object,  by  means  of  his  whole  machine,  does  not  render  a 
single  part  useless.  And  if  there  were  any  of  the  parts  which  could 
not  be  got  into  their  place  and  perform  their  office,  without  their  in- 
tending to  do  so,  then  certainly  his  plan  could  not  make  their  vnluntarv 


232  DIVINE     PUKPOt;K     A]\l)     AGENCY. 

motion  a  matter  of  no  importance,  but  would  render  it  absolutely  re- 
quisite. 

3.  It  ia  urged  with  great  vehemence,  that  the  doctrine  of  decrees 
is  repugnant  to  the  holiness  of  God ;  since,  if  they  include  all  things, 
they  must  include  sin  ; — and  how,  (it  is  demanded)  could  God  deter- 
mine  the  existence  of  a  thing  so  contrary,  not  only  to  the  happiness  of 
his  creatures,  but  also  to  the  holiness  of  his  own  nature  ?  This  is  but 
a  seeming  difficulty  :  the  scripture  contemplates  no  real  difficulty  in  the 
case  :  but  speaks  freely,  without  any  concealment,  of  that  part  of  God's 
plan  which  relates  to  the  existence  of  sin.  So  it  speaks  of  the  treach- 
ery  of  Judas,  and  of  the  malice  of  those  who  crucified  the  Lord  of 
glory.  The  difficulty  is  removed  when  we  are  told,  that  what  men 
have  done  from  wicked  motives,  "  God  meant  for  good."  The 
psalmist  says,  "  The  wrath  of  man  shall  praise  thee  ;  the  remainder  of 
wrath  shalt  thou  restrain."  From  this  text  we  draw  the  conclusion, 
and  that  with  great  certainty,  that  the  divine  plan  was  so  laid,  as  to 
suffer  no  more  wrath  of  man,  or  of  devils,  to  have  existence,  than  what 
would  be  made  to  result  in  the  glory  of  God  and  good  of  the  intelligent 
system. 

If  the  scriptures  had  represented  the  Most  High,  as  taking  compla- 
cence in  all  that  conduct  of  ours  which  fulfills  his  decrees  ;  if  they  had 
represented  him  as  having  the  same  motive  in  decreeing  our  wicked 
actions,  that  we  have  in  doing  them,  then  would  the  decrees  of  God  in 
relation  to  the  existence  of  sin,  have  stood  directly  opposed  to  his  holy 
character.  But  this  is  far  from  being  the  representation  which  the 
scriptures  make  on  this  subject.  They  speak  of  God  as  most  wise, 
holy  and  benevolent,  in  those  very  determinations  which  involve  the  sin 
and  misery  of  his  creatures.  If  his  creatures  think  evil,  he  means  it 
for  good ;  if  they  gather  together  to  fulfill  the  most  wicked  purpose, 
(as  in  the  crucifixion  of  his  Son,)  he  brings  them  together  on  this  very 
occasion,  to  fulfill  his  most  holy  purpose  of  providing  thereby  an  atone- 
ment  for  the  sin  of  an  apostate  world. 

II.  I  shall  notice  the  doctrine  of  a  universal  divine  agency.  By  this 
is  meant,  that  God's  agency  is  universally  concerned  in  fulfilling  his 
decrees ;  so  that  it  is  certain  they  will  all  be  accomplished,  and  that 
whatever,  on  the  whole,  is  for  the  best,  will  invariably  be  done.  This 
was  glanced  at  in  the  second  Article,  but  it  merits  more  particular 
attention.  The  Lord  has  not  only  laid  his  own  plan  ;  but  it  is  he  him- 
self who  executes  it.  His  counsel  is  his  plan  ;  and  v.'e  are  taught  that 
He  worketh  all  things  after  the  counsel  of  his  own  will.  He  is  as  in- 
dependent in  the  execution  of  his  decrees,  as  in  forming  them.  It 
was  as  much  the  work  of  God  to  make  the  world,  as  to  contrive  how 
it  should  be  made.  In  preserving  and  governing  the  world,  he  makes 
use  of  a  great  multitude  of  instruments  ;  but  these  do  not  hinder  him 
from  preserving  and  governing  according  to  his  pleasure,  and  execu- 
ting all  his  decrees.  The  Assembly  of  Divines  appear  to  have  spoken 
correctly  in  the  Shorter  Catechism,  when  they  said  ;  "  God's  works  of 
providence  are  his  most  holy,  wise,  and  powerful,  preserving  and  gov- 
erning, all  his  creatures  and  all  their  actions ; ''  i.  e.  all  created  exist- 
ence,  whether  persons  or  things  ;  and  all  their  actions  and  motions. 
Every  thing  which  God  has  made,  he  holds  in  his  hand,  and  manages 
at  his  pleasure. 


DlVIMi    PUKPOSE    AND    AGENCY.  233 

The  works  ot  creation  may  be  divided  into  four  great  divisions.  1. 
Inert  matter.  2.  That  which  has  vegetable  life.  3.  That  which  has 
animal  life.  4.  That  which  has  reason  and  accountableness.  There 
is  no  man,  except  an  atheist,  who  will  withhold  from  God  the  honor  of 
producing  all  these  classes  of  creatures.  "  Of  Him  are  all  things." 
He  chose  to  have  all  these  kinds  of  creatures  exist,  and  therefore  he 
created  them.  And  now  they  are  created,  does  he  not  govern  them 
all  ?  What  class  of  creatures  is  it  that  he  does  not  govern  ?  It  can  not 
be  inert  matter.  This  certainly  can  effect  nothing  independently  of 
him  ;  for  of  itself  it  has  no  design  at  all.  It  must  be  God  who  moves 
the  stars  along  ; — "  who  guideth  Arcturus  with  his  sons."  Job  xxxviii. 
32.  Things  possessing  vegetable  life  are  equally  dependent  on  the 
control  of  the  Creator.  He  not  only  bringeth  his  cloud  over  the  earth, 
and  causeth  the  rain  to  descend  to  quicken  the  vegetable  world ;  but 
by  a  more  direct  efficiency  he  causeth  the  grass,  and  all  other  vegeta- 
bles, to  grow.  Ps.  civ.  14.  The  scriptures  represent  the  life  and  acti- 
vity  of  animals,  as  being  under  the  perfect  control  of  their  Creator : 
"  In  his  hand  is  the  soul  of  every  living  thing,  and  the  breath  of  all 
mankind."    Job  12.  10. 

If  there  be  any  part  of  his  creation  which  the  Creator  does  not  per. 
fectly  govern  and  control,  in  subserviency  to  his  ultimate  designs,  it 
must  be  the  rational  accountable  part.  But  concerning  this  part  of 
creation,  more  than  any  other,  we  hear  him  often  asserting  his  unre- 
strained  and  efficient  operation.  Many  suppose,  in  the  management 
of  rational  creatures,  the  Most  High  confines- himself  to  two  things: 
(1.)  The  upholding  of  their  rational  powers:  and  (2.)  Placing  before 
them  motives  to  duty.  They  suppose  he  never  operates  directly  upon 
their  minds,  to  incline  them  the  one  way  or  the  other.  If  this  opinion 
were  correct,  it  would  indeed  be  difficult  to  see  how  God  could  fulfill 
his  decrees  by  the  actions  of  rational  creatures ;  or  how  he  could 
make  those  actions  form  any  part  of  his  plan.  And  is  it  not  commonly 
true,  that  they  who  discard  the  doctrine  of  a  direct  agency,  do  also 
discard  the  decrees  of  God,  at  least  so  far  as  the  actions  of  his  accounta- 
ble  creatures  are  concerned  ?  I  do  not  see  why  we  should  not  be  obliged 
to  relinquish  the  idea  of  a  divine  purpose,  in  relation  to  the  actions  of 
rational  creatures,  if  God's  agency  were  not  concerned  in  giving  them 
an  existence  ;  for  we  can  not  comprehend  how  he  could  make  an  unfail- 
ing decree  concerning  events,  which  he  had  wholly  left  to  the  undi- 
rected will  of  others  to  bring  to  pass.  But  it  is  matter  of  consolation, 
that  nothing  is  left  in  this  situation.  The  Lord  of  hosts  hath  purposed, 
and  he  will  perform  it.  He  declares,  "  My  counsel  shall  stand,  and  / 
rdll  do  all  my  pleasure."  He  not  only  has  a  counsel  concerning  all 
things,  but  it  is  he  "  who  worketh  aU  things  "  after  that  counsel. 

The  scripture  speaks  very  explicitly  concerning  God's  managing 
the  hearts  of  rational  creatures.  What  can  be  more  explicit  than  the 
language  of  the  following  passages  :  "  The  preparation  of  the  heart  in 
man — is  from  the  Lord."  "The  king's  heart"  (i.  e.  the  heart  of  the 
most  independent  and  powerful  among  men)  "  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water:  he  turneth  it  whithersoever  he  Avili." 
"  For  it  is  God  who  worketh  in  you,  both  to  will  and  to  do  of  his  good 
pleasure."'    Prov.  xvi.  1 ;    xxi.  1.    Phil.  ii.  13.      The  scripture  repre- 


234  DIVINE    PUKPOSE    AND    AGEXCY. 

sents  man  as  a  voluntary  agent,  and  at  the  same  time  so  perfectly  de- 
pendent, that  God  is  able  to  make  use  of  his  voluntary  actions  in  every 
instance,  (and  that  whether  they  be  good  or  bad,)  to  bring  to  pass  his 
holy  designs.  This  is  clearly  taught  in  the  two  following  texts  :  "  A 
man's  heart  deviseth  his  way ;  but  the  Lord  directeth  his  steps." 
"  There  are  many  devices  in  a  man's  heart ;  nevertheless  the  counsel  of 
the  Lord  that  shall  stand."  Prov.  xvi.  9  ;  xix.  2L  Hence  it  is,* that 
the  work  of  God  is  as  perfect  as  his  plan :  for  he  always  works  ac- 
cording to  his  plan,  without  the  smallest  deviation.  When  the  work 
of  creation  is  considered  as  one  great  system,  and  when  the  work  of 
providence  is  viewed  in  the  same  light ;  and  when  both  are  viewed  in 
connection,  we  may  say,  "  As  for  God,  his  work  is  perfect."  Nothing 
can  be  put  to  it,  or  taken  from  it,  without  rendering  it  less  perfect.  In 
other  words,  it  is  the  best  system  of  creation  and  providence,  taken  as 
a  great  whole,  which  could  have  been  contrived  and  brought  into  ex- 
istence. The  knowledge,  benevolence,  and  power  of  the  eternal  God, 
have  all  been  exercised  in  forming  the  plan  and  carrying  it  into  effect. 
In  creation,  nothing  was  made  but  what  He  made ;  and  in  the  whole 
system  of  events  which  have  transpired,  or  ever  will  transpire,  there  is 
nothing  fortuitous,  nothing  but  what  forms  a  part  of  the  providence  of 
God.  All  is  brought  to  pass  in  a  way,  not  only  consistent  with  his 
infinite  perfection,  but  in  a  way  best  calculated  to  exhibit  that  perfec- 
tion to  the  admiring  view  of  holy  creatures  in  heaven  and  earth. 

The  two  doctrines,  which  form  this  Article,  have  now  been  briefly 
considered.  I  trust  it  has  been  shown  that  they  are  not  of  human 
invention.  There  is  much  scripture  which  tends  directly  to  confirm 
their  truth,  and  there  is  nothing  to  invalidate  it.  We  are  nowhere 
warned  against  them,  as  against  errors  which  dishonor  God  and  endan- 
ger  the  soul.  The  abuse  of  these  doctrines,  and  the  erroneous  inferences 
which  it  is  supposed  would  be  drawn  from  them,  are  taken  notice  of, 
and  repelled,  without  a  denial  of  the  doctrines  themselves,  or  an  inti- 
mation that  they  were  such  as  ought  to  be  concealed.  The  purpose 
and  agency  of  God  are  the  very  things  that  are  in  view  when  the 
apostle  supposes  an  objector  will  say,  "  Why  doth  he  yet  find  fault ;  for 
who  hath  resisted  his  will  ?  "  Rom.  ix.  19.  The  objection  assumes, 
that  the  apostle  had  taught  that  the  will  of  God  (not  his  preceptive  but 
his  decretive  will)  was  always  accomplished.  Does  he  seek  to  remove 
the  objection  by  asserting,  that  the  will  of  God  is  sometimes  successfully 
resisted  ?  On  the  contrary,  he  proceeds  to  show  that  He  has  a  perfect 
riffht  to  do  his  will,  and  that  it  illy  becomes  us  to  reply  against  a  God 
of  unlimited  holiness  and  sovereignty.  When,  in  another  place,  the 
same  apostle  introduces  a  caviler  as  objecting  to  his  being  judged  as 
a  sinner,  for  doing  those  actions  which  God  was  causing  to  redound 
to  his  glory,  he  tells  him  that  his  damnation  is  just ;  without  so  much 
as  intimating,  that  his  assumed  position  was  false,  namely.  That  by 
means  of  his  sin  God  would  get  glory  to  his  name,  even  an  augmenta- 
tion of  it.  He  merely  condemns  as  corrupt  and  false,  the  inference 
which  was  pretended  to  be  deduced  from  the  doctrine,  to  wit.  That  sin 
was  a  harmless  thing.  Rom.  iii.  5 — 8. 

It  will  perhaps  be  said,  that  many  things  in  the  scriptures,  do  at 
least  implicitly  oppose  the  sentiments  which  are  exhibited  in  this  Ar- 


DIVINE    I'URPOSK    AND    AGENCV.  235 

tide.  Three  objections  against  that  part  of  it  relating  to  God's  purpose 
concerning  future  events,  have  been  noticed,  and  briefly  answered  : 
viz.  first,  Tliat  the  doctrine  is  inconsistent  with  his  absolute  eternity ; 
secondly,  That  it  renders  human  effort  useless  ;  and  thirdly,  That  it  is 
inconsistent  with  divine  holiness.  But  is  not  this  doctrine,  some  will 
say,  at  war  with  all  that  part  of  scripture  which  represents  certain 
events,  as  depending  on  means  to  be  used  by  ourselves,  and  as  liable  to 
fail  of  happening,  in  case  such  means  fail  to  be  used  ?  There  is  no 
real  difficulty  in  discovering  an  agreement  between  those  passages, 
which  I'epresent  God  as  having  an  immutable  counsel  concerning  such 
events  as  are  dependent  on  means  to  be  used  by  us  ;  and  those  other 
passages,  which  speak  of  the  very  existence  of  these  events  as  depend, 
ing  on  the  use  of  these  means.  The  divine  plan  ever  embraces  the 
means  as  well  as  the  end.  For  an  example  :  God  determined  to  deli- 
ver  Israel  from  subjection  to  the  Philistines,  by  the  destruction  of  their 
boasting  champion,  Goliath  of  Gath.  He  also  determined  that  his 
destruction  should  be  effected  by  the  instrumentality  of  David,  whom  it 
was  his  design,  by  such  particular  means,  to  bring  to  the  scene  of  bat- 
tle. Every  circumstance  was  comprehended  in  the  divine  plan ;  such 
as  this,  that  the  giant  should  be  prostrated  by  a  stone,  hurled  from  a 
sling.  Nor  ought  we  to  doubt  that  the  identical  stone,  which  should  do 
the  execution,  was  selected  by  the  wisdom  of  God.  It  may  be  proper 
to  say  ;  had  not  David  been  sent  down  to  the  battle,  Israel  had  not 
obtained  that  signal  deliverance.  But  the  Lord,  who  had  determined 
to  grant  that  deliverance,  inclined  the  heart  of  Jesse  to  send  his  son  to 
the  camp,  to  visit,  his  brethren,  at  that  particular  juncture  ;  and  He 
inclined  the  heart  of  David,  though  but  a  stripling,  to  accept  the  chal- 
lenge of  the  Philistine  ;  and  He  it  was  who  directed  the  stone  to  the 
spot  where  it  would  do  execution. 

It  is  objected,  that  God's  universal  decree  and  agency,  seem  to  sup- 
pose but  one  agent  in  the  universe  ;  and  therefore  that  these  doctrines 
can  have  no  agreement  with  those  portions  of  scripture  which  represent 
men  as  voluntary  actors,  employing  their  own  skill  to  contrive,  and 
their  own  power  to  execute  their  plans.  But  if  a  military  commander 
were  to  plan  all  the  movements  of  his  army,  it  would  not  follow  that  he 
was  the  only  voluntary  actor.  His  soldiers  might  exercise  their  free 
agency  in  adopting  the  plan  of  their  general.  This  case  does  not, 
however,  entirely  illustrate  the  subject  before  us.  The  purpose  of  God 
is  not  a  rule  prescribed,  by  which  we  should  regulate  our  conduct :  it 
is  merely  the  plan  of  his  own  operation.  "  He  worketh  all  things  after 
the  counsel  of  his  own  will."  We  lay  plans  and  execute  them  with  as 
much  freedom  as  though  no  being  were  above  us.  But  God  is  the  only 
being,  who  carries  all  his  plans  into  execution.  It  is  said,  "  There  are 
many  devices  in  a  man's  heart ;  nevertheless  the  counsel  of  the  Lord, 
that  shall  stand."  Many  of  our  devices  go  into  effect ;  but  not  all 
of  them.  And  Avhen  our  devices  are  frustrated,  His  counsel  stands  ; 
for  though  a  man's  heart  deviseth  his  way,  the  Lord  directeth  his  steps. 
The  word  of  God,  it  is  true,  exhibits  a  great  multitude  o(  voluntary 
actors  :  yet  but  one  of  all  these  is  represented  to  be  independent  in  his 
actions.  Should  any  say,  A  dependent,  voluntary  agent,  (dependent 
even  for  his  volitions.)  is   an   absurdity ;  I  ^vould  ask,  wherein  the 


236  UIVIMi    rUKPOSii    A>U    AUB.NCV. 

absurdity  consists  ?  Why  should  it  be  thought  incredible,  that  God 
should  be  able  to  make  a  voluntary  agent,  whose  very  volitions  are 
dependent  on  himself?  To  those  who  doubt  of  this,  may  we  not  say, 
Ye  do  err,  not  knowing  the  power  of  God  ?  The  scriptures  clearly 
teach  our  dependence  on  God  for  our  voluntary  exercises.  He  is  said 
to  turn  our  hearts  at  his  pleasure,  and  to  work  in  us  both  to  will  and 
to  do.  This  is  the  plain  language  of  scripture  :  and  why  should  we 
not  believe  it  ?  Is  anything  too  hard  for  the  Lord  ?  It  is  the  full 
extent  of  man's  skill  and  power,  to  form  a  curious  machine  ;  but  the 
wisdom  and  power  of  God  are  adequate  to  the  formation  of  a  voluntary 
agent ;  and  when  he  is  formed  he  can  preserve  him  a  voluntary  and 
accountable  agent,  though  he  is  as  dependent  for  his  exercises  as  for 
his  existence. 

There  is  another  thing  which  appears  like  a  still  greater  difficulty  to 
many  serious  minds  :  The  scriptures  seem  to  speak  of  God  as  confining 
his  efficiency  to  a  particular  class  of  free  agents,  namely,  the  humble 
and  obedient,  and  as  withdrawing  his  influence  from  those  of  an  oppo- 
site  character.  Converts  are  represented  as  being  indebted  to  the 
mfluence  of  the  Spirit  of  God,  for  the  commencement  of  their  new 
character,  and  also  for  its  continuance.  They  are  subdued,  and  kept 
in  voluntary  subjection,  by  the  power  of  God.  It  is  true,  that  the  reco- 
very and  sanctification  of  a  sinner  are  attributed  to  God,  as  works  of 
his  special  mercy ;  but  this  does  not  imply  a  denial  of  all  divine  effi- 
ciency in  the  actions  of  other  men.  It  is  ascribed  to  the  power  of  God 
that  the  Red  Sea  was  dried  up,  and  that  the  waters  of  Jordan  were  cut 
off  before  the  children  of  Israel ;  but  when  the  waters  of  the  sea  and 
of  the  river  covered  their  respective  channels,  they  were  as  entirely 
dependent  on  the  power  of  God,  as  when  that  power  was  manifested 
by  a  supernatural  operation.  T,.e  withdrawment  of  God's  holy  Spirit, 
is  threatened  as  a  dreadful  calamity  ;  but  the  execution  of  this  threat- 
ening does  not  imply,  that  the  men  thus  forsaken,  are  left  in  a  state  of 
independent  agency,  even  as  it  respects  their  exercises  of  heart.  God 
is  still  making  use  of  all  their  actions,  words,  and  thoughts,  to  advance 
the  interests  of  the  kingdom  of  righteousness  ;  therefore  he  has  all  these 
under  his  supreme  control.  He  is  said,  not  only  in  general,  to  harden 
their  hearts  :  but  to  harden  them  to  the  commission  of  those  particular 
sins  which  they  actually  commit.  He  does  not  conceal  it,  as  though  it 
were  a  thing  dishonorable  to  his  holy  name,  that  he  turned  the  hearts 
of  the  Egyptians  to  hate  his  people  ;  and  that  he  hardened  the  hearts  of 
the  devoted  nations  of  Canaan,  that  they  should  come  against  Israel  in 
battle,  that  he  might  destroy  them  utterly.  And  concerning  the  ten 
horns  of  the  papal  Anti-christ  it  is  said,  "  For  God  hath  put  in  their 
hearts  to  fulfill  his  will,  and  to  agree  to  give  their  kingdom  to  the  beast, 
until  the  Avords  of  God  shall  be  fulfilled."  Ps.  cv.  25.  Josh.  xi.  20. 
Rev.  xvii.  17. 

When  it  is  said,  in  the  37th  Psalm,  that  "  the  steps  of  a  good  man 
are  ordered  by  the  Lord,"  we  are  taught  this  important  truth,  that  the 
Lord  has  a  special,  providential  care  of  good  men,  and  that  he  orders 
their  steps  in  mercy  to  their  souls.  But  this  declaration  ought  by  no 
means  to  be  so  interpreted,  as  to  exclude  all  divine  direction  in  the 
movements  of  bad  men.     In  reading  the  10th,  45th.  and  46th  chapters 


DlViAE    rUKroSE  AKD  AGEA'CY.  237 

of  Isaiah,  we  can  not  but  notice,  that  the  steps  of  the  Assyrian  and 
Persian  monarchs,  though  not  good  men,  appear  to  have  been  divinely 
directed,  for  the  accompUshment  of  the  designs  of  infinite  wisdom  :  yet 
their  steps  were  not,  in  the  sense  of  the  passage  in  the  37th  Psahn, 
directed  by  the  Lord.  In  Uke  manner  it  is  spoken  of  as  the  privilege 
of  good  men,  to  be  led  by  the  Spirit  of  God ;  while  the  wicked  are  given 
up  to  their  own  hearts'  lusts  :  and  yet  these,  when  following  their  own 
hearts'  lusts,  are  shown  to  be  in  the  hand  of  God,  as  much  as  the  clay 
is  in  the  hand  of  the  potter.  Nothing  can  be  farther  from  their  hearts, 
than  a  design  of  acting  in  concert  with  the  Most  High  ;  and  yet  it  is 
a  truth,  which  he  considers  honorable  to  himself,  and  consoling  to  his 
friends,  that  he  has  the  management  and  control  of  his  enemies,  even 
of  all  the  exercises  of  their  rebellious  wills. 

But,  it  will  be  said,  there  is  a  certain  passage  of  scripture,  where 
moral  evil  is  expressly  declared  to  be  a  thing,  in  which  the  agency  of 
God  is  not  at  all  concerned.  The  thirteenth  verse  of  the  first  chapter 
of  James,  I  know,  is  often  adduced  for  this  purpose.  It  is  as  follows: 
"  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God  ;  for  God 
can  not  be  tempted  with  evil,  neither  tempteth  he  any  man."  This  is 
in  harmony  with  all  those  texts  which  assert  the  perfect  and  unchange- 
able holiness  of  God.  To  be  tempted  with  sin  is  an  impeachment  of 
the  holiness  of  any  one's  character  ;  for  it  supposes  sin  to  appear 
attractive,  or,  as  our  vulgar  expression  is,  to  look  tempting.  God  can 
not  be  tempted  with  evil  ;  sin  has  no  attractions  to  Him.  "  He  is  of 
purer  eyes  than  to  behold  evil."  Moral  evil  invariably  appears  to  him 
vile  and  loathsome.  And  as  God  can  not  be  tempted  with  evil,  neither 
can  he  become  a  tempter  to  his  creatures  ;  for  the  very  idea  of  being  a 
tempter,  as  the  word  is  here  used,  would  imply  that  the  side  of  sin  is 
espoused,  and  that  with  a  view  to  its  success  against  the  cause  of  truth 
and  righteousness.  To  be  a  tempter,  is  to  wish  well  to  the  cause  of 
iniquity.  The  devil  is  the  chief  tempter  ;  and  in  this  he  is  imitated 
by  all  his  children.  In  this  sense  assuredly  God  is  no  tempter.  It  is 
far  from  him  to  wish  well  to  the  cause  of  iniquity. 

But  the  assertion,  that  God  is  not  a  tempter  to  sin,  is  not  the  same 
as  to  declare,  that  he  has  no  efficient  influence  on  those  creatures  which 
are  sinful.  Efficient  influence  is  quite  a  different  thing  from  tempta- 
tion.  Such  influence  exerted  on  the  heai't  of  a  sinful  creature,  is  not 
of  necessity  a  sinful  influence.  Indeed  character  is  not  to  be  predica- 
ted of  the  influence  itself,  but  only  of  its  cause  and  effect.  With  respect 
to  divine  efficiency,  we  know  nothing  of  the  manner  in  which  it  is 
exerted.  We  can  be  informed  concerning  the  motive  which  leads  the 
Divine  Mind  to  operate  ;  and  we  can  become  acquainted  with  the  effect 
which  is  produced.  We  are  led  by  the  scriptures,  to  contemplate  the 
Divine  Agent,  as  being  governed  by  motives  equally  pure,  in  his  effi- 
cient operations  on  the  hearts  of  sinful,  as  on  the  hearts  of  holy  creatures. 
The  effect  produced  on  the  two  classes  of  creatures,  so  far  as  the  char- 
acter of  their  exercises  is  concerned,  is  veiy  different ;  but  God  is  holy 
in  all  his  works.  Satan  provoked  David  to  number  Israel ;  and  yet 
God  is  said  to  have  moved  him  to  do  this  thing.  Satan  acted  the  part 
of  a  tempter,  and  as  such  was  gratified  with  the  sin  which  David  com- 
mitted :  but  God  did  nothing  which  was  of  the  nature  of  sinful  temp. 

30 


238  DIVINE  ruiiPosE  and  agency. 

tatioii  ;  nor  was  he  gratified  with  the  sin  committed,  but  greatly  dis- 
pleased. Because  it  would  be  inconsistent  for  a  holy  God,  to  become 
a  partner  with  sinners,  it  does  not  follow  as  a  necessary  consequence, 
that  ho  must  acknowledge  their  moral  inde|)endence,  and  leave  them 
wholly  to  a  self-determining  power  of  the  will.  Though  he  can  evi- 
dently  have  no  fellowship  with  the  workers  of  iniquity ;  yet  he  caji 
turn  their  hearts  and  control  them,  so  that  they  shall  not  be  able  to 
frustrate,  but  be  even  made  to  further  his  wise  designs.  There  is  no 
want  of  harmony  between  these  two  things,  namely,  God's  taking  no 
part  with  sinners,  as  one  of  their  company;  and  yet  his  making  a 
benevolent  use  of  their  sin,  in  promoting  the  best  interests  of  his.  holy 
kingdom. 

I  conclude  that  none  will  be  so  uncandid  as  to  say,  that  the  pious 
Scott,  in  his  Commentary,  has  represented  God  as  a  tempter  to  sin, 
because  he  has  said,  "  The  first  edict  of  Cyrus  was  procured  by  a 
secret  operation  of  God  on  his  mind  ;  "  and  because  he  accounts  for 
Pilate's  pertinacious  refusal  to  gratify  the  Jews,  in  altering  the  super- 
scription on  the  cross  of  Christ,  by  saying,  "  It  was  doubtless  owing  to 
the  secret  power  of  God  upon  his  heart,  in  order  that  this  attestation 
of  our  Lord's  character  might  continue  ;  "  even  on  the  supposition  that 
Cyrus  and  Pilate  were  unregenerate  men  ;  the  truth  of  which,  particu- 
larly as  it  respects  the  latter,  I  conclude,  none  will  dispute.  Unregen- 
erate men  perform  no  actions  which  are  not  sinful,  for  their  motives 
are  always  unholy.  If,  without  being  a  tempter  to  sin,  God  can  em- 
ploy a  secret  power  upon  the  heart  of  a  sinner  at  one  time,  he  can 
undoubtedly  do  it  all  times.  If  God  could  have  a  holy  motive  in 
secretly  moving  the  mind  of  wicked  Pilate,  there  is  nothing  which 
readers  it  impossible  or  improbable,  that  a  holy  motive  should  lead  him 
to  control  the  actions  and  volitions  of  his  enemies  through  the  whole 
universe.* 

*  By  making  this  reference  to  the  commentary  of  Dr.  Scott,  I  would  not  be  under- 
stood to  assert,  that,  on  the  subject  of  God's  efficiency  upon  the  hearts  of  wicked  men, 
his  representations  uniformly  agree  with  those  which  are  exhibited  in  this  Article.  But 
in  the  cases  referred  to,  and  others  which  might  be  pointed  out,  (see  1  Sam.  x.  3,  4,  and 
2  Chron.  xviii.  31,)  it  would  seem  as  if  there  were  no  difference  m  our  views  of  the  sub- 
ject. In  these  inslances,  though  the  dependent  agents  were  sinful,  the  pious  commen- 
tator perceived  their  actions  to  have  such  an  immediate  connection  with  the  glory  of 
God,  that  he  did  not  think  he  was  doing  anything  to  eclipse  his  glory,  when  he  repre- 
sented him  as  operating  on  their  minds  in  such  a  way  as  to  secure  the  existence  of  those 
actions.  On  the  contrary,  he  seems  to  have  been  cheered  with  the  thought,  that  in  the 
cases  specified,  the  God  of  holiness  had  such  complete  control  over  the  unholy  minds 
of  his  creatures,  us  to  cause  them  to  accomplish  his  wise  designs.  And  is  it  not  com- 
mon in  such  cases,  that  the  friends  of  God  have  similar  feelings  ?  Do  they  not  bless 
Him,  who  is  the  source  of  all  good,  for  inclining  the  heart  of  a  selfish,  as  well  as  of  a 
benevolent  man,  to  devote  his  property  for  the  support  of  the  poor,  or  for  the  spread  of 
the  gospel  in  heathen  lands  ?  Are  they  not  also  pleased  with  the  thought,  that  it  is  in 
the  power  of  God,  by  a  secret  operation  on  the  mind  of  a  sinner,  to  incline  him  both  to 
read  and  hear  the  word,  and  to  enter  into  the  secret  chamber  to  pray  ?  When  they 
hear  the  devout  Ezra  blessing  the  God  of  his  fathers,  for  putting  it  into  the  heart  of  Ar- 
taxerxes,  a  heathen  king,  to  beautify  the  house  of  the  Lord  at  Jerusalem,  they  are  not  at 
all  offended  at  the  expression  which  he  uses  ;  nor  do  they  feel  any  desire  to  have  it  so 
explained,  as  to  imply  no  divine  efficiency  on  liis  graceless  heart.  And  why  do  they 
not  ?  Because  God  inclined  him  to  do  good.  But  let  it  he  remembered  that  God  did 
not  incline  Iiira  to  he  good  ;  for  he  was  still,  no  doubt,  nothing  more  than  a  natural  man. 
Such  a  man  is  no  more  actuated  by  holy  motives  when  he  does  good,  than  when  he  does 
evil  :  and  as  for  God,  he  had  equally  good  motives  in  turning  the  hearts  of  Egyptians 
to  hate  and  enslave  his  people,  as  he  had  when  he  inclined  their  hearts  to  let  them  go. 
He  >\  as  as  holy  and  benevolent  in  putting  it  into  the  heart  of  Nebuchadnezzar  to  burn 


DIVINE  PURPOSE  AND  AGK.VCV.  239 

There  is  nothing  which  makes  it  appear  that  the  passage  in  the 
epistle  of  James,  on  which  I  have  been  remarking,  was  designed  to 
oppose  the  sentiment  of  a  universal  divine  agency  ;  but  the  address  oi" 
the  God  of  Israel  to  Cyrus,  in  the  45th  chapter  of  Isaiah,  seems  to  have 
been  manifestly  designed  to  establish  such  a  sentiment.  The  same  is 
true  of  many  other  portions  of  scripture  ;  but  to  which  it  is  unneces- 
sary to  refer. 


THE       ARTICLE       HARMONIZED. 

.  The  two  branches  of  this  Article,  which  I  have  reserved  for  the 
close  of  the  doctrinal  series,  are  manifestly  harmonious  with  each  oth- 
er.* The  purpose  of  God  extends  to  all  that  is  made,  and  to  all  which 
is  brought  to  pass  ;  the  same  is  true  of  his  agency.  As  all  things  were 
made  by  him,  and  without  him  was  not  anything  made  that  was  made  ; 
so  likewise  all  the  events  which  take  place,  are  brought  to  pass  by  him  ; 
and  without  him  there  is  not  a  single  movement  in  the  material  or  in- 
tellectual system.  He  it  is  "  who  worketh  all  things  after  the  counsel 
of  his  own  will."  Ephes.  i.  11.  In  this  passage  we  are  taught  that 
the  counsel  and  agency  of  God  are  co-extensive,  and  that  both  com- 
prehend all  things. 

As  this  Article  is  consistent  with  itself,  so  it  will  be  found  to  har- 
monize with  all  those  which  have  preceded  it.  To  begin  with  the 
series — It  manifestly  harmonizes  with  the  two  Articles  with  m  hich  we 

the  temple,  as  in  putting  it  into  the  heart  of  Cyrus  to  order  it  rebuilt ;  or  into  the  heart 
of  Artaxerxes  to  beautify  it.  These  humsn  agents  were  all  actuated  by  selfish  motives, 
and  their  hearts  were  equally  under  the  control  of  that  Divine  Agent,  who  is  over  all. 
Their  selfishness  was  their  own :  it  existed  nowhere  else,  except  in  their  own  depraved 
hearts.  God  was  not  its  cause,  as  a  fountain  is  of  its  streams.  In  this  sense  it  proceeded 
not  from  him.  We  may  rest  assui'ed  that  God  is  as  benevolent,  and  that  he  acts  with 
as  much  consistency,  in  governing  the  hearts  of  the  wicked,  as  of  the  righteous.  He 
can  as  completely  direct  and  control  the  actions  of  the  former,  when  they  are  in  accor- 
dance with  their  selfish  natures,  as  of  the  latter  when  they  do  the  things  which  please 
him. 

*  It  may  appear  strange  to  my  readers,  to  see  this  doctrine,  which  usually  occupies 
an  early  place  in  a  system  of  divine  truth,  now  put  at  the  close.  My  reason  for  this 
different  arrangement  I  will  here  state.  The  scheme  of  The  Harmony  was  first  sug- 
gested to  my  mind,  by  being  called  to  vindicate  the  doctrine  of  personal  electio7i.  I 
usually  found,  when  I  had  quoted  texts  of  scripture  in  its  support,  that,  my  antagonists 
•would  not  attempt  any  direct  answer  to  these  texts,  but  would  reply  by  saying,  "  We 
believe  in  a  free  offer  of  salvation  to  all."  To  which  I  would  answer,  "  This  is  my 
belief."  I  then  frequently  proceeded  to  make  a  statement  of  what  I  conceived  to  be 
the  scriptural  system  of  doctrines  ;  which  was  substantially  the  same  with  that  which 
I  have  given  in  this  work.  In  my  series  of  doctrines,  I  used  purposely  to  omit  men- 
tioning the  doctrine  of  decrees  in  its  proper  place,  hoping,  that  in  this  way  the  laboring 
mind  might  be  the  more  easily  enlightened  and  relieved.  I  was  led  to  think  that  the 
entire  sinfulness  of  the  natural  heart  was  more  generally  believed,  than  the  doctrine  of 
personal  election.  And  to  me  it  always  appeared  very  clear,  that  the  man  who  acknowl- 
edged the  total  depravity  of  imrenewed  nature,  must  unavoidably  be  led  to  see  the  ne- 
cessity of  "the  election  of  grace,"  in  order  to  insure  the  Redeemer  a  seed  to  serve  him. 
The  method  I  then  adopted,  is  the  one  which  has  been  pursued  in  the  foregoing  series  ; 
namely,  to  avoid  saying  any  thing  directly  of  God's  purposes  concerning  future  events, 
until  the  sinner  had  first  an  opportunity  of  seeing  what  could  be  done  with  a  full  atone- 
ment for  his  sin,  and  a  free  offer  of  eternal  life,  on  the  easy  condition  of  his  mere  con- 
sent to  a  reconciliation.  It  was  hoped,  that  when,  in  the  prosecution  of  this  plan,  he 
came  to  be  shown  the  entire  and  obstinate  aversion  of  his  heart  to  these  merciful  terms, 
he  would  perceive  that  this  hard  doctrine,  as  it  is  called,  came  to  his  relief,  to  afford 
him  help,  when  otherwise  he  must  have  sunk  into  despair  ;  rather  than  to  consider  it  as 
throwing  an  impediment  in  the  way  of  his  salvation. 


340  DIVINE   PURPOSE   AND  AGENCY. 

commenced  ;  since  it  represents  the  Eternal  Being  as  employing  those 
unlimited  attributes,  described  in  the  first  Article,  both  to  devise  and 
bring  into  existence  that  system  of  creatures  and  events,  which,  as  it  was 
shown  in  the  second,  would  serve  to  make  the  most  perfect  display  of 
his  glory,  and^secure  the  greatest  possible  sum  of  holiness  and  bless- 
edness to  the  intelligent  creation.  Who,  I  ask,  besides  that  Being, 
whose  understanding  is  infinite,  could  determine  in  what  way  divine 
glory  could  be  most  advantageously  displayed,  and  the  good  of  the 
creation  be  best  promoted  ?  And  what  is  there,  short  of  his  universal 
and  mighty  working,  which  can  make  it  certain  that  a  system  securing 
these  happy  results  will  actually  go  into  operation  ? 

There  are  some,  I  know,  who  think  the  present  Article  has  no  con- 
cord with  the  third,  which  relates  to  the  perfection  of  moral  government. 
They  say,  How  can  God  have  a  secret  will  different  from  his  revealed 
will  1  How  can  he  decree  or  purpose  one  thing,  and  command  another  ? 
The  will  of  God,  as  the  phrase  is  most  commonly  used  in  the  scriptures, 
means  the  same  as  that  holy  law  which  he  has  given  to  be  a  rule  to 
guide  the  actions  of  his  ci'eatures.  But  when  God  is  said  to  work  all 
things  after  the  counsel  of  his  own  will,  it  has  no  reference  to  the  con- 
formity of  their  actions  to  his  prescribed  rule,  but  refers  to  the  purpose 
of  his  own  mind  in  relation  to  all  those  events  which  he  brings  to  pass. 
So  when  it  is  demanded,  "  Who  hath  resisted  his  will? "  the  meaning 
is,  who  has  frustrated  his  counsels  and  defeated  his  plans  ?  And 
it  seems  not  to  be  pretended  by  the  apostle,  that  his  will,  in  this  sense 
of  the  word,  has  ever  been  effectually  resisted.  Rom.  ix.  18,  19. 
When  it  is  said  concerning  the  ten  horns,  that  God  put  it  into  their 
hearts  to  fulfil  his  will,  by  giving  their  kingdom  to  the  beast,  it  clearly 
refers  to  his  purpose  concerning  this  event,  and  not  to  their  voluntary 
obedience  to  his  revealed  will.  Rev.  xvii.  17.  The  mere  purpose  of 
God  concerning  future  events,  whether  secret  or  made  known  by  pre^ 
dictions,  forms  no  rule  for  our  conduct.  Though  he  early  made  known 
his  purpose,  that  the  descendants  of  Ham  should  be  servants  to  their 
brethren,  the  sons  of  Shem  and  Japheth,  still  this  furnishes  no  justifi- 
cation of  African  slavery.  The  law  of  God  is  our  rule,  our  only  rule  ; 
and  it  is  absurd  for  any  one  to  pretend  he  knows  not  which  he  is  under 
obligation  to  obey,  the  secret  or  the  revealed  will. 

As  to  the  actions  of  God  himself,  it  is  nothing  against  the  holiness 
of  his  character,  that  they  are  regulated  by  his  decree  or  purpose  ;  for, 
though  this  embi'aces  that  which  we  do  from  bad,  as  well  as  good 
motives,  the  motives  which  govern  his  mind  are  all  of  them  good  ;  so 
that  all  which  he  does,  both  in  forming  and  executing  his  purpose,  is 
in  perfect  harmony  with  the  spirit  of  that  law  which  he  has  prescribed 
for  the  rule  of  our  life.  The  decree,  when  considered  as  the  act  of 
the  divine  mind,  is  no  less  holy  than  the  law.  God  was  as  holy  in  his 
determinate  counsel  concerning  the  crucifixion  of  his  Son,  and  in 
causing  it  to  go  into  operation,  as  he  was  in  forbidding  all  that  wick- 
edness  by  which  it  was  brought  to  pass.  The  created  agents  b}''  whom 
the  crucifixion  was  accomplished,  were  actuated  by  motives  e)itirely 
repugnant  to  the  moral  law  ;  but  His  motives  were  in  the  most  perfect 
accordance  with  it. 

What  has  just  been  said  concerning  the  agreement  of  this  Article 


niVlNK   PURPOSE  AND  AGENCY.  241 

with  the  thhd,  will  prepare  the  way  for  us  to  see  that  it  has  no  disa- 
greement  with  the  fourth.  If  the  counsel  of  God,  as  we  have  seen, 
extends  to  some  particular  acts  of  rebellion,  such  as  the  crucifixion  of 
Christ,  where  is  the  difficulty  of  supposing  it  to  extend  to  all  ?  And  if 
the  progress  of  rebellion  is  in  accordance  with  a  divine  counsel,  why 
is  not  its  commencement  ?  It  would  be  limiting  the  power  of  God,  to 
say,  absolutely,  that  he  could  not  have  prevented  the  apostacy  of  angels, 
or  the  apostacy  of  man.  But,  to  say,  he  can  not  govern  a  world  of 
moral  agents  without  moral  means,  implies  no  other  limitation  of  his 
power,  than  an  inability  to  work  contradictions.  Nor  does  it  imply 
any  limitation  of  his  power,  to  say,  he  can  not  govern  them  in  the 
most  perfect  manner  without  making  use  of  means  that  are  the  best 
adapted  to  this  end.  And  his  using  the  best  adapted  means  must  imply 
such  things  as  these  :  his  giving  them  tlie  most  perfect  exhibition  of 
his  glorious  perfections — of  the  beautiful  nature  of  holiness,  and  his 
complacency  in  it ;  and  the  consequent  deformity  of  sin,  and  his  ab- 
horrence of  it — also  their  dependence  on  him  for  holiness  and  happi- 
ness, and  their  obligation  to  trust  in  him  with  all  their  heart,  and  to 
yield  unceasing  obedience  to  his  commands.  We  have,  therefore,  no 
right  to  say,  when  the  best  display  of  the  Creator's  glory  and  the  highest 
good  of  his  creatures  are  taken  into  view,  that  it  was  possible  to  pre- 
vent the  existence  of  apostacy.  And  we  have  reason  to  believe  that 
his  counsel  was  concerned  in  determining  where  it  should  begin,  and 
how  far  it  should  proceed.  Nor  ought  we  to  suppose  that  all  divine 
agency  was  suspended,  while  this  rebellion  was  projected ;  though 
there  is  a  sense,  and  a  dreadful  one,  in  which  it  is  proper  to  say,  that 
those  creatures  who  rebelled  were  left  to  themselves. 

Whatever  difficulty  any  may  find  in  discovering  the  harmony  be- 
tween the  present  Article  and  that  which  treats  of  man's  departure 
from  God,  I  conclude  all  see  its  concordance  with  the  one  which  stands 
next  in  our  system,  namely,  a  glorious  provision  for  his  recovery  to  the 
divine  image  and  favor.  How  manifest  it  is  that  man's  redemption  is 
altogether  the  fruit  of  divine  counsel  and  agency.  One  apostle,  when 
speaking  of  the  crucified  Redeemer,  calls  him  the  Lamb  slain  from 
the  foundation  of  the  world  ;  and  another  explains  his  meaning  by 
telling  us,  that  he  was  verily  foreordained  before  the  foundation  of  the 
world.  Rev.  xiii.  8.  1  Pet.  i.  20.  Man's  redemption,  as  it  is  pre- 
sented to  us  in  the  word  of  God,  seems  not  so  properly  a  part  of  his 
original  plan,  as  the  end  to  which  all  the  other  parts  are  made  subordi- 
nate.  If  the  purpose  of  God,  to  suffer  apostacy  to  enter  the  moral 
system,  throw  darkness  around  his  throne,  that  darkness  is  now  dis- 
pelled. 

There  is  no  disagreement  between  the  decree  and  agency  of  God, 
and  the  sixth  and  seventh  Articles,  which  relate  to  the  free  offer  of  sal- 
vation that  is  made  to  all,  and  rejected  by  all.  It  was  evidently  in  the 
purpose  of  God,  that  the  offer  of  salvation  through  Jesus  Christ  should 
be  made  to  the  Jews  ;  and  it  M'as  also  in  his  purpose,  that  this  offer 
should  be  wickedly  rejected.  When  Paul  and  Barnabas  were  addressing 
the  Jews  at  Antioch  in  Pisidia,  they  said,  It  was  necessary  that  the 
word  of  God  should  first  have  been  spoken  to  you :  but  seeing  ye  put 
it  from  you,  and  judge  yourselves  unworthy  of  everlasting  life,  lo,  we 


242  DIVINE    PURPOSE  AND  AGENCY. 

turn  to  the  Gentiles.  Here  is  the  offer  of  salvation  freely  made,  and 
on  the  part  of  the  Jews,  wickedly  rejected.  But  were  not  the  hand 
and  counsel  of  God  concerned  in  this  matter,  "  according  as  it  is  writ- 
ten, God  hath  given  them  the  spirit  of  slumber,  eyes  that  they  should 
not  see,  and  ears  that  they  should  not  hear  unto  this  day  1 "  Was  it  not 
evidently  the  purpose  of  God  to  make  the  casting  away  of  the  seed  of 
Abraham,  to  become  the  means  of  the  reconciling  of  the  world?  "Have 
they  stumbled  that  they  should  fall  1  God  forbid  !  but  rather  through 
their  fall  salvation  is  come  unto  the  Gentiles."  P4.om.  xi.  11.  Evil  as 
well  as  good  is  included  in  God's  plan  ;  but  good,  and  not  evil,  is  the 
ultimate  end  of  all  his  counsels.  By  the  stumbling  of  the  Jews,  the 
God  of  Abraham  had  an  end  to  accomplish,  in  which  his  soul  delighted ; 
but  that  desirable  end  was  not  the  fall  of  the  Jews,  but  the  bringing 
of  salvation  to  the  Gentiles. 

With  the  next  three  Articles  the  agreement  is  very  obvious,  viz. 
regeneration  by  the  power  of  God, — the  sovereignty  of  his  grace  dis- 
played in  the  exertion  of  his  power, — and  the  purpose  of  election  ac- 
cording to  which  it  was  exerted.  These  doctrines  are  full  of  divine 
counsel  and  agency.  "  Thy  people  shall  be  willing  in  the  day  of  thy 
power."  "  Of  his  own  will  begat  he  us."  "  It  is  not  of  him  that 
willeth,  nor  of  him  that  runneth,  but  of  God  that  showeth  mercy." 
"  Called  according  to  his  purpose."  Nothing  is  plainer  than  this,  that 
regeneration  is  the  result  of  the  counsel  and  agency  of  the  Lord  Al- 
mighty. 

This  doctrine  has  an  evident  agreement  with  the  justification  and 
certain  perseverance  of  all  true  believers  ;  which  are  exhibited  in  the 
eleventh  and  twelfth  Articles.  It  is  the  plan  of  the  God  of  all  grace,  to 
justify  freely  all  those  who  believe  in  Christ ;  and  also,  that  these  should 
not  come  again  into  condemnation.  Now  if  he  not  only  purposes,  but 
•also  performs,  how  certain  it  is,  that  those  whom  he  has  justified,  he 
-will  also  glorify.  If  the  Almighty  did  not  possess  sufficient  power  to 
give  and  preserve  a  holy  character  in  his  creatures,  then  those  whom 
lie  has  justified  might  fail  of  being  glorified.  But  if  he  can  make 
rebels  submit  in  the  day  of  his  power ;  and  by  hie  power  keep  them 
through  faith,  then  there  is  no  difficulty  in  discovering  the  certainty  of 
their  perseverance. 

This  Article  accords  with  the  one  which  immediately  precedes  it, 
namely,  the  doctrine  of  the  general  judgment.  God  hath  appointed  a 
day  in  which  he  will  judge  the  world  in  righteousness.  This  appoint- 
ment of  his  wise  counsel  he  will  with  his  own  hand  accomplish.  He 
will  raise  the  dead  by  his  own  power.  He  will  bring  them  all  before 
his  judgment  seat.  He  will  separate  by  his  discerning  eye  and  his 
stro;ig  hand,  the  righteous  from  the  wicked ;  will  pass  sentence  ac- 
cording  to  the  things  which  are  written  in  the  books  ;  and  will  cany 
his  sentence  into  full  execution,  by  receiving  the  righteous  to  the  highest 
heaven,  and  by  sending  the  wicked  to  the  lowest  hell. 

REMARKS. 

1.     The  doctrine  of  this  Article  is  calculated  to  fill  the  enemies  of 
God  with  dismay.     How  distressing  it  must  be  to  those  who  hate  God, 


DIVINE    PURPOSE  AND  AGENCY.  243 

to  know  that  his  plans  embrace  not  only  all  the  movements  of  his  friends, 
but  also  of  his  enemies  :  to  know  that  when  they  gather  themselves 
together  to  frustrate  his  counsels,  they  will  actually  fulfil  them ;  and 
to  know  that  he  will  cause  their  wrath  to  praise  him,  and  the  remainder 
thereof,  effectually  restrain.  See  Isa.  viii.  9, 10.  Ps.  Ixxvi.  10.  How 
confounding  must  it  be  to  Satan,  who  has  been  so  unwearied  in  his 
devices  and  efforts  to  oppose  the  kingdom  of  righteousness,  to  know, 
that  with  all  his  stratagems,  he  has  never  defeated  one  of  the  purposes 
of  God,  nor  taken  out  of  his  hand  a  single  elect  creature,  either  among 
angels  or  men  :  to  know  moreover  that  God  will  gain  additional  glory 
by  all  those  things  which  he  has  done  to  dishonor  him  ;  and  that  his 
chosen  ones  will  have  their  attachment  increased,  by  all  that  wicked 
effort  he  has  made,  either  to  drive  them  from  their  allegiance,  or  pre- 
vent their  return.  This  same  truth  which  is  calculated  to  shame  the 
leader  of  the  rebellion,  is  confounding  to  his  adherents.  God  will 
show  them  all,  that  wherein  they  dealt  proudly  he  was  above  them ; 
that  his  plan  and  controlling  agency  extended  to  every  thing  they  spoke, 
wrote  and  did,  in  opposition  to  him  and  his  friends.  Although  some  of 
God's  enemies  seem  to  expect  that  this  doctrine,  should  it  happen  to 
prove  true,  would  do  much  to  shield  them  from  self-reproach,  and  give 
them  courage,  in  hardening  themselves  against  the  Almighty,  they  will 
find  themselves  utterly  disappointed,  when  the  light  of  eternity  shall 
be  poured  in  upon  them.  They  will  then  be  convinced  that  a  divine 
plan  and  agency  comprehending  all  events,  not  excepting  those  in 
which  their  wicked  plans  and  agency  were  concerned,  are  striking 
proofs  of  the  unsearchable  greatness  and  goodness  of  Him  whom  they 
hate.  The  reason  why  wicked  men  are  displeased  with  this  doctrine, 
is  not  because  they  consider  it  as  an  impediment  to  their  reconcilia- 
tion to  the  kingdom  of  righteousness,  but  because  it  shows  them  that 
their  selfish  plans  must  all  be  frustrated,  and  even  be  made  to  further 
the  plans  of  infinite  benevolence. 

2.  As  the  doctrine  of  this  Article  is  confounding  to  God's  enemies, 
so  it  is  cheering  to  his  friends.  How  cheering  it  must  be,  amidst  all 
the  reproaches  heaped  on  them  for  their  religion,  and  amidst  all  the 
discouragements  they  witness  in  regard  to  the  cause  of  truth,  that  they 
can  say,  "  Our  God  is  in  the  heavens ;  he  hath  done  whatsoever  he 
pleased."  When  the  apostles  had  been  arraigned  as  felons,  for  preach- 
ing in  the  name  of  Jesus,  they  being  let  go  went  to  their  own  com- 
pany and  reported  what  their  enemies  had  said  to  them.  The  whole 
company  cordially  joined  in  a  solemn  prayer,  wherein  they  expressed 
their  full  conviction,  that  what  the  enemies  of  God  had  been  doing,  was 
nothing  but  Avhat  his  hand  and  counsel  determined  before  to  be  done.  It 
comforts  the  children  of  God  to  hear  their  Father  say,  "  My  counsel  shall 
stand,  and  I  will  do  all  my  pleasure."  While  they  know  it  to  be  neces- 
sary for  created  intelligences  to  lay  plans  in  relation  to  their  own  actions, 
they  are  comforted  with  the  thought,  that  the  Uncreated  Intelligence  has 
a  great  plan  which  comprehends  all  these  actions.  They  rejoice  in  be- 
ing assured,  while  "  there  arc  many  devices  in  a  man's  heart,  the  coun- 
sel of  the  Lord,  that  shall  stand."  And  when  their  own  heart  is  devising 
its  way,  it  is  a  pleasure  to  know,  that  the  Lord  directeth  their  steps.  In 
uoportion  as  their  confidence  in  God  is  strengthened,  by  his  love  shed 


244  RKTUOSPKCT PAKT  1. 

abroad  in  their  hearts,  they  are  rendered  happy  by  coiiteinplatiag  liis 
counsel  and  agency,  as  extending  to  every  thing  great  and  minute  in  the 
works  of  creation  and  providence.  Could  they  be  made  to  believe  that 
a  single  event  took  place  not  included  in  the  divine  plan,  it  would  dimin- 
ish their^  enjoyment,  by  weakening  their  confidence  in  God.  Should 
they  be  told,  that  his  decrees  extend  to  all  which  he  accomplishes  imme- 
diately  by  his  own  hand  and  by  unintelligent  instruments,  but  not  to  those 
things  accomplished  by  intelligent  agents,  such  a  view  of  the  subject 
would  be  far  from  exciting  that  entire  confidence  in  God,  which  it  is 
both  their  duty  and  their  happiness  to  exercise.  They  clearly  perceive, 
that  if  his  plan  does  not  cover  the  whole  ground,  including  what  is  done 
by  other  agents,  as  well  as  what  he  does  directly  with  his  own  hand  ; 
and  what  is  done  by  evil  as  well  as  good  agents,  his  plan  must  be  defi- 
cient and  without  consistency.  They  perceive  such  a  concatenation  in 
events,  and  such  a  connection  of  agencies,  irrational  and  rational,  good 
and  evil,  that  nothing  like  a  system  of  providence  could  be  formed,  which 
does  not  comprehend  and  direct  all  these  agencies.  Whatever  difficulty 
they  may  feel  in  reducing  all  these  events  to  one  system,  placed  in  the 
hand  of  one  Supreme  Agent,  still  they  find  the  matter  to  be  so  represent- 
ed in  the  word  of  God  :  nor  can  they  conceive  of  any  other  view  of 
the  subject  which  appears  either  so  consistent  or  so  consoling. 


A    RETROSPECT    OF    PART    I, 


Befoke  we  pass  on  to  our  second  grand  division,  I  wish  to  give 
more  prominence  to  several  thoughts  which  are  suggested  by  this  part 
of  the  work.  These  will  be  presented  under  three  or  four  distinct 
heads  of  remark. 

I.  It  is  now  made  evident,  that  Christian  doctrines  are  exhibited  to 
us,  in  the  inspired  writings,  as  so  many  facts.  In  the  Introduction  it 
was  remarked,  that  the  scripture  considers  its  doctrines,  which  claim 
our  belief,  as  facts  and  not  fables.  And  has  not  our  attention  to  the 
preceding  summary  served  to  show  the  correctness  of  that  remark  ? 
We  must  have  perceived  that  the  doctrines  are  exhibited  to  us,  not  as 
theories  proposed  for  experiment ;  but  as  things  that  have  an  actual 
existence,  and  are  therefore  denominated  truths ;  because  they  can  no 
more  be  reversed,  than  a  fact  can  become  a  fiction.  This  will  apply 
to  every  doctrine  in  our  series. 

Surely  the  doctrine  with  which  it  commenced,  is  not  proposed  as  a 
theory,  but  as  an  immensely  solemn  reality.  "  There  w  one  God." 
"  There  are  three  that  bear  record  in  heaven,  the  Father,  the  Word, 
and  the  Holy  Ghost;  and  these  three  are  one."  Nor  is  it  intimated,  that 
it  any  more  belongs  to  us  to  form  a  character  for  the  Deity,  than  to 
give  him  existence.     His  existence  and  his  character  are  independent 


RETROSPECT PART  1.  245 

of  our  theorizing.  A  thousand  different  characters  may  be  invented  and 
ascribed  to  him ;  but  he  is  not  altered  by  these  inventions  of  ours. 
"  He  is  in  one  mind,  and  who  can  turn  him  ?  "  If  the  sentiments  we 
entertain  concerning  him  agree  with  the  reaUty,  they  are  the  truth ; 
otherwise  they  are  error. 

The  terms  truth  and  fact  are  appUcable  to  every  other  scriptural 
doctrine,  as  much  as  to  the  existence  and  character  of  God.  If  the 
doctrines,  which  are  contained  in  the  preceding  Articles,  are  such  as 
are  authorized  by  the  scriptures,  they  are  so  many  facts.  The  scrip- 
tures do  not  reveal  it  as  an  ingenious  theory,  that  a  dependent  univerve 
is  a  possible  event ;  and  that  it  might  owe  its  origin  and  preservation 
to  the  wisdom,  power,  and  benevolence  of  God.  No,  they  state  it  as 
a  fact,  that  such  a  universe  is  actually  in  existence  ;  and  that  to  the 
God  of  Israel  belongs  all  the  glory  of  originating  and  preserving  it. 

The  moral  government  of  God  is  no  more  proposed  as  a  theory  than 
his  existence  and  attributes.  The  scriptures  never  speak  of  it  as  though 
it  were  left  to  us  to  decide,  whether  the  Lord  should  reign  over  us. 
No  form  of  a  constitution  is  sent  down  to  us  to  modify,  and  then  adopt 
or  reject,  as  we  shall  think  proper.  The  scriptures  declare  the  fact, 
that  "  the  Lord  is  king  forever ;  "  and  that  "  his  kingdom  ruleth  over 
all."  Ps.  X.  16  ;  ciii.  19.  His  law  is  enacted  and  promulgated,  with 
its  solemn  sanctions  annexed,  and  even  now  it  is  the  rule  of  his  admin- 
istration. 

Rebellion  against  the  government  of  God,  is  not  exhibited  in  the 
scriptures  as  a  thing  which  might  occur  somewhere  in  his  dominions, 
and  in  some  period  of  duration :  on  the  contrary,  it  is  mentioned  as  a 
real  occurrence  ;  and  the  time  when  and  place  where  it  first  broke  out 
are  specified.  What  is  said  concerning  the  universal  extent  and  en- 
tireness  of  the  defection  of  Adam's  race,  is  treated  of  as  matter  of  fact, 
which  our  belief  or  disbelief  will  no  more  alter,  than  it  will  our  very 
existence.  On  the  subject  of  human  depravity,  the  scriptures  furnish 
no  theories.  On  this,  as  well  as  other  subjects,  men  will  adopt  such 
sentiments  as  they  please  ;  but  this  is  certain,  there  is  but  one  sentiment 
which  will  be  supported  by  the  word  of  God,  or  by  existing  facts. 

The  doctrine  o^  atonement  for  sin,  is  also  here  presented  to  us,  not  as 
a  theory,  but  as  a  reality.  It  is  not  announced  to  us,  that  our  offended 
Sovereign  has  an  intention  of  providing  some  remedy  for  his  rebellious 
creatures  in  this  lower  world,  some  expiation  for  their  sin  ;  and  that 
he  wishes  to  consult  with  them,  concerning  the  person  and  qualifica- 
tions of  him  that  shall  become  the  expiatory  sacrifice.  The  fact  is 
announced,  that  God  has  provided  himself  a  lamb — that  he  has  laid 
help  upon  One  that  is  mighty — and  that  there  is  no  other  name  given 
under  heaven  amongst  men  whereby  we  must  be  saved.  Ps.  Ixxxix. 
19.  Acts  iv.  12.  It  is  not  now  left  for  us  to  decide  the  question, 
whether  we  need  an  atonement,  and  if  any,  whether  we  need  one 
greater  than  can  be  made  by  a  sinless  man,  or  an  incarnate  seraph. 
The  question  is  already  decided  by  Him,  from  whose  decision  there  is 
no  appeal,  that  without  the  shedding  of  blood  sin  can  never  be  remit- 
ted :  nor  is  the  decision  less  absolute,  that  it  must  be  the  blood  of  Im- 
manuel,  God  manifest  in  the  flesh.     Heb.  ix.  22.    Acts  xx.  28. 

The  free  offer  which  the  gospel  presents  to  ever\'  one  of  the  human 

31 


246  RETKOSPECT FAKT   1. 

race,  through  the  atonement  of  Christ,  is  another  fact.  It  is  no  fiction, 
no  pretence,  but  a  blessed  reality.  "  The  Spirit  and  the  bride  say. 
Come.     Whosoever  will  may  take  of  the  water  of  life  freely." 

Nor  is  it  less  a  matter  of  fact,  that  every  man  is  naturally  disposed  to 
reject  this  gracious  offer.  It  is  revealed  to  us,  not  as  a  mere  probabil- 
ity, but  as  a  certainty,  that  this  is  the  reception  the  gospel  offer  will 
receive  among  the  unregenerated  all  over  the  world.  The  sacred  his- 
tory  adds  confirmation  to  this  view  of  the  unregenerate  character.  To 
dispute  against  it,  then,  is  not  to  oppose  an  ingenious  hypothesis,  but 
to  deny  scripture  statements  in  regard  to  matters  of  fact. 

The  doctrine  of  regeneration  by  the  agency  of  the  Spirit  of  God  on  the 
sinner's  heart,  eftectually  removing  his  opposition  to  a  cordial  recon- 
ciliation, is  presented  to  us  in  the  scriptures,  not  as  a  speculative  point 
— not  as  though  such  a  divine  agency  would  be  sufficient  to  account 
for  the  subjugation  of  the  rebellious  heart ;  but  it  is  exhibited  to  us  as 
the  only  way  in  which  it  ever  has  been  or  ever  will  be  subjugated. 
Have  any  of  the  children  of  men  become  the  sons  of  God  ?  then  we 
know  they  have  experienced  a  birth,  which  is  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.    John  i.  12, 13. 

Divine  sovereignty,  in  conferring  the  grace  of  regeneration,  if  reveal- 
ed at  all,  is  not  revealed  as  a  theory,  but  as  a  fact.  We  are  not  told 
that  God  might,  if  he  pleased,  act  the  part  of  the  potter,  in  forming 
vessels  for  glory  and  for  destruction  ;  but  that  this  is  what  he  is  actu- 
ally doing :  "  Therefore  hath  he  mercy  on  whom  he  will  have  mercy, 
and  whom  he  will  he  hardeneth.    Rom.  ix.  18. 

Nor  is  the  election  of  grace  any  more  hypothetical  than  its  sove- 
reignty. It  is  not  proposed  to  us  as  a  matter  of  inquiry,  whether  God 
might  not  possibly  have  had  a  determination,  just  what  success  to  give 
to  the  proclamation  of  pardon  through  the  redemption  of  his  Son  :  but 
as  a  weighty  truth,  that  such  a  determination  has  always  had  existence 
in  his  holy  mind.  While  men  are  disputing  the  matter,  whether  it  be 
right  for  (iod  to  have  a  purpose  concerning  the  salvation  of  one  simier 
more  than  another,  the  fact  exists.  He  does  not  wait  for  us  to  become 
agreed  on  the  question;  but  is  continuall}'  drawii  g  those  to  his  Son, 
who  were  given  to  him  before  the  foundation  of  the  world."  Whom 
he  did  predestinate,  them  he  also  called." 

The  doctrine  of  justification  through  the  atonement  of  Christ,  in  dis- 
tinction from  justification  by  he  deeds  of  the  laAv,  is  presented  to  us  in 
the  scripture  as  a  system  which  is  in  operation  ;  and  as  the  only  one 
by  which  any  of  our  fallen  race  ever  have  been,  or  can  be  freed  from 
a  state  of  condemnation.  "  God  is  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses  unto  them."  2  Cor.  5.  18. 
The  cretain  perseverance  in  holiness  of  all  those  who  are  born  of  God, 
is  exhibited  to  us  in  the  scriptures  as  having  all  the  reality  of  an  event. 
It  is  not,  that  the  covenant  of  grace  might  be  so  ordered  in  all  things, 
as  to  insui'e  the  salvation  of  such  as  are  brought  within  the  compass 
of  its  promises  ;  but  that  so  it  is  ordered :  it  is  not  that  they  might  be, 
but  that  they  "  are  kept  by  the  power  of  God  through  faith  unto  salva- 
tion."   3  Sam.  xxiii.  5.    1  Pet.  i.  5. 

The  resurrection  of  the  dead,  the  day  of  judgment,  and  the  sentence  of 
approbation  to  be  passed  upon  the  righteous,  and  of  condemnation  upon  tlm 


RETEOSPBCT — PART  1.  247 

iticked,  are  scenes  which  are  yet  future,  but  no  less  real  than  if  they 
were  now  passing  before  us.  The  word  has  already  gone  out  of  the 
mouth  of  Him  who  is  the  faithful  and  true  Witness,  that  "  the  hour  is 
coming  in  the  which  all  that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth,  they  who  have  done  good,  unto  the  resurrection 
of  life ;  and  they  that  have  done  evil,  unto  the  resurrection  of  damna- 
tion." No  one  who  has  read  the  scriptures  with  the  least  attention, 
can  view  the  doctrine  of  the  resurrection,  followed  with  the  judgment, 
and  the  rewards  of  eternity,  as  anything  less  than  a  most  solemn 
reality. 

Nor  is  the  Article  which  closes  our  doctrinal  series,  exhibited  to  us 
in  the  scriptures  as  any  more  problematical  than  those  which  precede 
it.  The  representation  is  not,  that  God  might,  had  he  seen  fit,  have 
laid  a  plan  which  should  have  embraced  all  that  he  has  made,  and  all  the 
events  that  have  come  to  pass  ;  and  that,  if  he  had  pleased,  he  might 
have  carried  such  a  plan  into  execution  :  but  it  is  exhibited  to  us  as  an 
incontrovertible  fact,  that  such  a  plan  has  actually  been  laid,  and  is 
steadily  going  into  operation — that  God  is  working  all  things  after  the 
counsel  of  his  own  will. 

We  are  now  better  prepared  than  we  were  in  our  outset,  to  see  why 
the  scriptures  make  such  frequent  use  of  the  word  truth,  in  application 
to  the  doctrines  they  reveal.  They  exhibit  these  doctrines  as  realities 
— as  so  many  existing  facts.  Mere  theories  may  be  received  or  re- 
jected, as  shall  suit  our  fancy  or  convenience  ;  but  facts  are  true,  whe- 
ther believed  or  disbelieved.  Nor  does  our  belief  or  disbelief  have  any 
influence  in  rendering  them  more  or  less  real.  Christianity  is  presented 
to  us  in  the  scriptures  as  an  infinitely  interesting  reality  ;  and  every 
doctrinal  proposition,  which  this  religion  contains,  is  intended  to  make 
known  to  us  some  important  fact  concerning  the  attributes,  designs,  and 
Avorks  of  God.  The  preacher  of  the  gospel  is  therefore  considered  as 
nothing  more  than  a  reporter  of  facts.    See  1  Pet.  i.  12. 

It  ought  to  be  understood  by  every  theological  student,  and  indeed  by 
every  candidate  for  the  retributions  of  eternity,  that  the  inspired  word, 
"the  word  of  truth,"  does  not  present  us  with  a  number  of  religious 
theories,  giving  each  of  us  his  choice,  to  select  from  among  them  the 
one  which  shall  best  agree  with  his  preconceived  opinions,  or  which 
shall  be  most  congenial  to  his  taste  :  but  it  presents  us  with  a  connect, 
ed  system  oi^  facts,  concerning  the  Eternal  Being,  and  his  dominion 
over  his  works,  especially  his  intelligent  creatures — concerning  the 
ruined  condition  of  man,  together  with  the  provision  made  for  his  re- 
demption, and  the  everlastingly  happy  or  wretched  consequences  of  an 
acceptance  or  a  rejection  of  the  proffered  mercy.  This  system  of  facts, 
which  constitute  "  sound  doctrine,"  or  "  the  doctrine  which  is  accord- 
ing to  godliness,"  we  are  required  to  believe  ;  because  it  is  founded  in 
truth,  and  supported  by  the  most  ample  divine  testimony. 

II.  It  becomes  tis  as  Christians,  and  even  as  believers  in  the  divine 
origin  of  the  Christian  religion,  to  employ  ourselves  to  harmonize  those 
things  in  the  Bible,  which  at  the  first  glance  seem  discordant,  rather  than 
to  set  one  truth  in  array  against  another,  to  make  the  invader  destroy  the 
life  of  its  fellow.  We  ought  to  suffer  them  all  to  live  in  peace  and 
harmony  ;  for  it  is  their  nature  so  to  do.     Let  the  reader  be  reminded, 


248  RETROSPECT PART  1. 

that  it  is  not  his  work,  nor  mine,  to  tell  what  the  scripture  should  have 
said,  but  rather  to  understand  what  it  has  said.  And  it  belongs  to  one 
as  much  as  to  the  other,  to  endeavor  to  reconcile  the  seeming  contrari- 
eties which  are  found  in  this  acknowledged  standard  of  truth.  This 
is  both  our  duty  and  interest.  What  good  can  it  do  the  reader,  any 
more  than  the  writer,  to  disturb  the  harmony  of  the  Christian  doctrines  ? 
This  will  have  no  tendency  to  promote  our  salvation  ;  which  must  be 
effected  by  the  sanctification  of  the  Spirit,  and  belief  of  the  truth. 

Nothing  is  more  common  than  to  find  professed  believers  in  divine 
revelation,  who  select  from  among  the  truths  revealed,  which  of  them 
they  will  believe  :  and  not  only  so,  but  they  will  make  these  selected 
truths  the  instruments  with  which  to  oppose  others,  that  are  revealed 
with  equal  clearness.     A  few  examples  of  this  will  now  be  given. 

In  the  scriptures,  punishing  justice,  and  pardoning  mercy,  are  both  as- 
cribed to  God.  But,  instead  of  seeking  to  harmonize  these  attributes, 
it  is  the  manner  of  some,  to  make  use  of  the  one  to  destroy  the  other. 
They  will  tell  you,  they  do  not  believe  it  to  be  consistent  with  the  char- 
acter of  God  to  punish  sin  ;  for  they  believe  in  a  God  of  mercy.  In- 
stead, however,  of  making  use  of  the  attribute  of  mercy  to  cast  contempt 
on  that  vindicatory  justice,  which  also  belongs  to  God,  let  us  receive 
scriptural  testimony  in  favor  of  both,  and  rest  satisfied  that  there  is  no 
real  disagreement  between  them. 

How  often  do  we  hear  one  and  another  saying,  "  1  do  not  believe 
men  are  dependent  on  God  for  their  exercises  of  heart,  because  the 
scripture  represents  them  to  be  free  agents,  who  make  their  own 
choice."  It  is  here  taken  for  granted,  that  both  these  can  not  be  true. 
But  why  is  this  taken  for  granted  ?  The  voluntary  agency  of  men  is  taught 
in  the  sacred  volume  ;  but  their  dependent  agency  is  also  as  clearly 
taught.  Others  there  are  who  say,  they  believe  that  men  are  de- 
jiendent  on  God  for  their  volitions,  and  therefore  they  do  not  believe 
they  are  free  agents.  This  reasoning  is  no  more  unscriptural  than  the 
other.  In  both  cases,  one  truth  of  God's  word  is  made  use  of  to  de- 
stroy another  which  corresponds  with  it.  How  much  more  becoming 
it  would  be  for  us,  "  unto  whom  the  word  of  God  came,"  to  receive 
upon  such  infallible  testimony  both  these  truths,  with  this  conclusion ; 
that  if  we  can  not  perceive  their  agreement,  still  it  may  be  intuitively 
clear  to  Him  whose  understanding  is  infinite. 

"  I  do  not  believe,  says  one,  that  God  has  determined  all  things  that 
take  place  ;  for  it  is  certain  that  men  are  often  blamed  for  not  acting 
ortierwise  than  they  do  ;  but  if  God  has  decreed  their  actions,  how 
could  they  act  otherwise '/"  In  the  case  of  the  crucifixion  of  the  Sa- 
vior, is  it  not  as  unequivocally  declared,  that  it  was  done  according 
to  the  determinate  counsel  of  God,  and  by  the  wicked  hands  of  men  ? 
Acts  ii.  23.  Both  these  truths  are  taught  with  great  plainness  and 
frequency  throughout  the  volume  of  inspiration  ;  why,  then,  are  they 
not  received  with  equal  credit  ?  And  why  is  one  taken  to  oppese  the 
other  ? 

Some  say,  "  sinners  are  not  under  obligation  to  repent  and  believe, 
because  it  is  the  work  of  God  to  give  repentance  and  faith."  Others 
say,  "sinpers  are  under  obligation  to  repent  and  believe,  therefore 
repentahce  and  faith  can  not  be  the  gift  of  God."     But  what  saith  the 


RETROSPEOT— PART  1.  249 

scripture?  "God  commandeth  all  men  every  where  to  repent," 
"  Then  hath  God  also  to  the  gentiles  granted  repentance  unto  life." 
"  And  this  is  his  commandment,  that  we  should  believe  on  the  name  of 
his  Son,  Jesus  Christ."  "  For  unto  you  it  is  given,  in  the  behalf  of 
Christ,  to  believe  on  his  name."  Acts  xvii.  30  ;  xi.  18.  1  John,  iii. 
23.  Phil.  1.  29.  According  to  these  passages,  we  know  that  it  is 
the  duty  of  men  to  repent  and  believe,  because  they  are  commanded  of 
God  to  do  these  things  :  and  this  is  proof  enough  of  their  obligation  to 
comply.  We  know  also  that  repentance  and  faith  are  the  gift  of  God  ; 
for  this  also  is  positively  and  clearly  asserted.  And  what  right  has  any 
one  to  say,  that  both  these  can  not  be  true  ? 

There  are  some  who  say,  they  believe  there  is  a  free  offer  of  salva- 
tion made  to  all  men,  and  therefore  they  do  not  believe  in  particular 
election.  Others,  through  a  professed  attachment  to  the  doctrine  of 
election,  oppose  a  general  and  indiscriminate  offer  of  salvation.  But 
why  shall  we  not  believe  them  both  ?  They  are  both  revealed  ;  and, 
for  aught  I  can  perceive,  with  equal  clearness.  Why,  then,  shall  we 
do  that  in  relation  to  Christian  doctrines,  which  the  apostle  dissuaded 
the  Corinthians  from  doing  in  relation  to  Christian  ministers,  namely, 
to  be  puffed  up  for  one  against  another  ?  It  is  not  our  proper  business 
to  determine  between  two  of  the  doctrines  of  revelation,  which  of  them 
to  believe.  Our  duty  is  to  believe  them  both  ;  and  to  employ  our  rea- 
soning powers  to  discover  their  agreement.  If  in  any  case  we  are 
unable,  through  our  unavoidable  ignorance  of  the  infinitude  of  divine 
attributes,  or  the  manner  of  divine  operation,  to  discover  an  agreement 
between  two  doctrines,  which  are  both  plainly  revealed,  it  becomes  us 
to  rest  satisfied,  that  an  agreement  exists,  though  it  be  not  discovered 
by  us.  There  are  undoubtedly  many  things  that  to  our  circumscribed 
minds  may  appear  obscure,  and  even  contradictory,  which  to  the  Om- 
niscient  Mind  are  perfectly  light,  having  no  darkness  at  all. 

III.  Since  much  of  the  heresy  with  which  the  church  in  every  age 
has  been  corrupted,  is  built  on  this,  as  if  it  were  a  self-evident  axiom, 
That  free  agency,  and  absolute  dependence  on  God  for  the  exercise  of 
that  agency,  can  not  both  be  true,  it  seems  expedient  to  pay  some  addi- 
tional attention  to  a  subject  of  so  much  importance.  Though  it  was 
included,  among  other  particulars,  under  the  foregoing  Remark,  I  trust 
the  reader  will  bear  with  me  in  giving  it  a  greater  prominence  by  a 
distinct  consideration. 

I  would  here  ask,  whether  it  be  not  easy  to  perceive,  that  the  pride 
of  man  (and,  like  Moab,  "  he  is  very  proud,")  presents  an  obstacle  to 
a  fair  investigation  of  this  subject  ?  Is  it  not  manifestly  the  nature  of 
pride,  to  be  displeased  with  a  state  of  dependence  ?  The  dialect  which 
is  most  natural  to  pride,  is  that  of  self-sufiiciency  :  "  We  are  lords,  we 
will  come  no  more  to  thee.''  "  Our  lips  are  our  own,  who  is  Lord 
over  us  ?"  The  pride  of  Pharaoh  made  him  call  the  Nile  his  own  : 
"  My  river  is  mine  own,  and  I  made  it  for  myself."  The  haughty 
spirit  of  Nebuchadnezzar  led  him  to  say,  "  Is  not  this  great  Babylon, 
that  I  have  built  for  the  house  of  the  kingdom  by  the  might  of  my  pow- 
er, and  for  the  honor  of  my  majesty  ?  "  Under  the  influence  of  pride, 
the  wise  man  glories  in  his  wisdom,  and  the  mighty  man  in  his  might, 
and  the  rieh  man  in  his  riches  ;   just  as  though  this  wisdom,  power, 


250  RETROSPECT — PART  1. 

and  wealth,  were  independently  their  own.  Now  if  it  is  the  nature  of 
pride,  to  assume  the  attitude  of  independence,  in  relation  to  mere  intel- 
lectual and  corporeal  endowments,  and  those  outward  blessings  with 
which  Providence  has  favored  us,  we  can  easily  perceive  that  its  ten- 
dency must  be  to  render  us  self-sufficient  in  relation  to  our  virtues ;  in- 
ducing us  to  esteem  them  as  our  own,  in  the  most  exclusive  sense,  as 
being  not  only  in  ourselves,  but  of  ourselves.  Since  pride  aspires  to 
universal  independence,  and  especially  in  that  which  we  call  our 
goodness,  it  has  manifestly  a  predisposition  to  fall  in  with  the  scheme 
of  self-sufficient  agency,  or  what  is  termed  the  self -determining  power 
of  the  will.  So  far,  then,  as  pride  bears  sway  in  our  minds,  it  presents 
a  mighty  obstacle  to  a  fair  and  impartial  investigation  of  this  subject. 
At  least,  its  tendency  must  be  strong  to  produce  an  aversion  to  that 
Scheme  of  doctrine,  which  represents  man  to  be,  in  every  respect,  a  de- 
pendent creature.  If,  then,  that  scheme  be  the  one  which  is  founded 
in  truth,  it  evidently  does  not  stand  an  equal  chance  to  gain  credit,  as 
it  would  do  in  a  world  where  pride  is  unknown. 

That  we  are  free  moral  agents,  performing  actions  which  render  us 
either  amiable  or  unamiable,  worthy  of  praise  of  blame,  is  satisfacto- 
rily proved  by  such  arguments  as  these  : 

(1.)  Every  man  is  conscious  of  being  a  free  accountable  agent.  He 
can  not  avoid  making  an  entire  distinction  between  the  voluntary  mo- 
tions of  his  will,  and  the  involuntary  motion  of  the  blood  in  his  veins. 
He  passes  judgment  concerning  the  right  and  wrong  of  his  own  ac- 
tions. 

(2.)  Every  man  is  constrained  to  view  his  fellow  men  around  him  as 
free  moral  agents.  He  therefore  approves  or  blames  them,  according 
to  the  uprightness  or  perverseness  of  their  conduct.  All  the  govern, 
ments  which  exist  on  earth,  from  the  government  of  a  family  or  school 
up  to  that  of  a  state  or  kingdom,  serve  to  show  that  the  sentiment  is 
universal ;  that  men  are  free  actors,  and  that  they  are  responsible  for 
their  actions. 

(3.)  It  is  also  manifest  that  God  treats  us  as  free  accountable  agents ; 
which  he  would  not  do  if  we  were  not  such  in  reality.  He  has  given 
us  a  law,  consisting  of  requirements  and  prohibitions,  accompanied  with 
moral  sanctions.  Since  our  transgression  of  this  law,  he  has  provided 
an  atonement  by  the  death  of  his  Son,  which  he  invites  us  to  receive. 
He  bids  us  "  choose  life,"  And  they  who  are  saved  are  represented 
as  actually  doing  it.  See  Luke  x.  42.  They  are  represented  as  re- 
penting, believing,  and  turning  to  the  Lord  ;  also,  as  holding  on  their 
way,  and  keeping  themselves  in  the  love  of  God  ;  and  as  receiving  at 
last  an  acknowledgment  from  their  Judge,  that  they  had  been  good  and 
faithful  servants.  Now  if  these,  and  similar  representations,  which 
are  made  on  every  page  of  the  sacred  volume,  do  not  establish  the  doc- 
trine of  man's  voluntary  and  accountable  agency,  I  can  not  see  how  it 
is  possible  it  should  be  established. 

I  know  that  with  some,  this  proof  of  free  agency,  is  so  much  proof 
against  an  agency  which  is  dependent  on  God.  But  I  would  ask, 
Will  the  same  kind  of  arguments  which  serve  to  establish  our  freedom, 
disprove  our  dependence  ?  For  example,  I  have  shown  that  every  man 
is  conscious  that  he  is  free.     But  surely  no  one  can  pretend  he  is  con- 


RETROSPECT — PART  1.  251 

scious  that  he  is  not  also  dependent.  That  you  act  freely  is  a  thing 
of  which  you  may  easily  be  conscious  :  but  I  cannot  see  how  you  can 
be  conscious  of  acting  independently.  The  Supreme  Agtrnt  can  un- 
doubtedly work  in  you,  in  such  a  manner  as  to  elude  your  perception 
of  his  agency.  He  moves  the  planets,  and  causes  the  grass  to  grow  ; 
but  if  these  parts  of  his  works  were  possessed  of  sensation,  there  is 
no  reason  to  think  they  would  perceive  they  were  operated  upon.  In 
his  intelligent  creatures  God  may  work  both  to  will  and  to  do  ;  and 
yet  they  remain  unconscious  of  any  thing  besides  their  own  volitions 
and  actions.  The  necessity  of  his  special  agency  to  draw  forth  right 
affections,  often  becomes  very  apparent  to  the  minds  of  men  who  are 
involved  in  such  deep  depravity,  that  numberless  motives  and  those  of 
the  weightiest  kind,  have  proved  ineffectual  to  this  end.  But  even  in 
this  case,  when  the  needed  agency  is  exerted,  it  is  altogether  unper- 
ceived  in  those  minds  which  are  transformed  by  it,  except  as  it  is  dis- 
covered by  its  happy  fruits.     See  John  iii.  8. 

Perhaps  some  may  say, "  There  can  not  be  two  agents  employed  in  the 
same  action,  and  yet  both  of  them  be  free.  The  writer  and  his  pen 
can  not  both  be  free  agents  in  forming  letters  and  words."  To  this  I 
would  reply,  if  a  writer  had  power  to  give  his  pen  a  knowledge  of  the 
good  sentiments  he  was  wishing  to  commit  to  paper,  and  to  cause  his 
pen  to  be  as  cordial  as  himself  in  making  the  record,  I  do  not  see  why 
there  might  not  be  two  agents  engaged  in  performing  the  same  action ; 
and  yet  both  of  them  be  free  and  praiseworthy.  The  doctrine  of  de- 
pendent agency  does  not,  in  the  strictest  sense,  represent  the  same  action 
as  performed  by  two  different  agents.  It  does  not  represent  God  to  be 
the  actor  of  our  actions.  As  the  Supreme  Efficient,  he  is  the  cause  of 
our  actions  ;  but  as  the  doer  he  is  not  the  cause.  He  is  free  in  causing 
us  to  act,  and  mo  are  no  less  free  in  acting.  When  he  first  made 
intelligent  creatures,  it  is  certain  that  he  alone  could  exercise  any  choice 
in  their  coming  into  existence  ;  but  as  soon  as  they  existed,  they  found 
themselves  to  be  free  agents,  possessing  a  holy  character.  They  were 
not  God  himself,  but  were,  in  the  most  absolute  sense,  the  work  of  his 
hands,  the  creatures  of  his  power.  Now  since  the  great  First  Cause 
had  skill  and  power  to  originate  free  moral  agents,  and  to  give  them  a 
character  when  he  gave  them  their  being,  why  should  we  imagine  it 
to  be  a  thing  beyond  the  limit  of  his  skill  and  power,  to  keep  them 
always  as  dependent,  as  they  must  have  been  on  their  first  entrance  into 
the  moral  system  ?  And  who  can  say  that  their  dependence  for  pre- 
servation is  not  as  necessary  as  for  existence  itselH  Or  that  their 
dependence  for  continued  voluntary  action  is  not  as  necessary  and  as 
complete  as  for  its  commencement  ? 

If  dependence  on  God  for  the  acts  of  the  will,  stand  opposed  to  the 
freedom  and  accountability  of  those  acts,  it  follows  as  a  legitimate  con- 
sequence, that  nothing  will  secure  their  perfect  freedom,  short  of  an 
entire  independence  of  the  will.  Were  we  so  to  frame  our  doctrinal 
system,  as  to  diminish  the  dependence  of  the  will,  in  the  smallest  degree, 
for  the  sake  of  avoiding  the  Antinomian  heresy,  we  could  not  stop  short 
of  Arminianism  of  the  rankest  kind.  On  the  other  hand,  should  we 
undertake  to  diminish  the  freedom  of  the  Avill,  for  the  sake  of  avoiding 
the  Arminian  heresy,  we  shall  be  crowded  into  the  other  extreme.     In 


252  RETROSPECT PART  1. 

case  a  perfect  freedom  of  the  will  be  considered  as  destroying  depend- 
ence, a  small  degree  of  freedom  must  weaken  it.  So  on  the  other  hand, 
should  the  most  perfect  dependence  of  the  will  on  God,  be  considered 
as  destroying  its  freedom,  the  smallest  degree  of  dependence  must  in 
this  case  impair  and  abridge  it.  We  may  therefore  safely  conclude, 
that  if  the  human  will  be  at  all  dependent  on  God  for  its  exercises,  the 
most  entire  dependence  has  no  tendency  to  destroy,  nor  to  diminish  its 
freedom. 

But  let  us  now  turn  our  attention  more  directly  to  what  God  himself 
has  said  on  this  subject.  Surely  he  must  have  a  perfect  knowledge  of 
his  own  agency  and  that  of  his  creatures.  I  shall  only  place  before  the 
reader  a  few  of  the  heads  of  scriptural  proof,  by  which  the  doctrine 
of  a  dependent  agency  is  supported. 

First.  The  heart  of  man,  the  seat  of  all  his  voluntary  exercises,  is 
declared  to  he  in  the  hand  of  the  Lord,  and  to  be  turned  at  his  pleasure. 
While  a  man's  heart  is  said  to  devise  his  way,  (which  implies  his  free 
agency,)  the  Lord  is  represented  to  be  directing  his  steps ;  and  this 
shows  that  his  agency  is  as  dependent  as  it  is  free.  While  the  apostle 
taught  the  saints  at  Philippi  their  obligation  to  work  out  their  own 
salvation,  he  informed  them  of  their  dependence  on  God  to  work  in 
them  both  to  will  and  to  do.  Prov.  xxi.  1 ;  xvi.  1,  9.  Phil.  ii.  13. 
I  would  now  ask.  In  case  man's  agency  is  as  entirely  dependent  on  God 
as  the  Calvinistic  system  supposes  it  to  be,  would  not  such  language 
as  is  used  in  these  and  similar  passages  be  well  calculated  to  ex- 
press it  ? 

Secondly.  The  entire  dependence  of  human  agency,  is  proved  by 
those  passages  "which  represent  God  as  having  potoer  to  effect  a  radical 
change  in  the  heart  of  any  sinner  at  his  pleasure.  But  as  this  argument 
was  pursued  to  some  length,  when  treating  on  the  subject  of  regenera- 
tion, I  shall  content  myself  with  merely  stating  it  in  this  place  ;  and 
will  pass  on. 

Thirdly.  The  certainty  with  which  the  scriptures  speak  of  the  pre- 
servation  of  a  holy  character,  in  the  whole  company  of  the  regenerate,  is 
well  calculated  to  convince  us  that  God  has  a  supreme  control  over  their 
hearts  ;  or,  in  other  words,  that  their  agency  is  dependent  on  him. 
The  number  of  the  regenerated,  from  the  beginning  to  the  end  of  the 
world,  will  be  very  great ;  and  yet  not  one  of  all  this  multitude  will 
fail  of  persevering  in  holiness,  unto  the  end  of  his  probation.  This 
circumstance  would  naturally  lead  us  to  understand  what  is  said,  con- 
cerning  their  being  "  kept  by  the  poiver  of  God  through  faith  imto 
salvation,"  to  imply  an  influence  more  immediate  and  infallibly  effect- 
ual than  mere  moral  suasion,  by  whatever  agent  (human  or  divine)  it 
might  be  presented. 

Fourthly.  The  assurance  which  the  scriptures  give  us  of  the  con- 
tinuance  of  the  church  of  God,  from  the  beginning  to  the  end  of  the  world, 
without  undergoing  the  least  suspension  of  its  existence,  seems  naturally 
to  ihduce  the  belief  that  man's  agency  is  dependent  on  the  all-control- 
ing  agency  of  the  Almighty.  The  Redeemer  is  assured  that  a  seed 
shall  serve  him,  which  shall  be  accounted  to  the  Lord  for  a  generation  ; 
and  that  his  name  shall  endure  forever,  and  be  continued  as  long  as  the 
sun.     Being  thus  assured  of  the  perpetuity  of  his  church,  by  an  un. 


RETROSPECT PART  1.  253 

broken  succession  of  sanctified  ones,  he  boldly  declares,  "  The  gates 
of  hell  shall  not  prevail  against  it."  Ps.  xxii.  30  ;  Ixxii.  17.  Matt. 
xvi.  18,  But  what  can  render  it  certain  that  the  church,  God's  king, 
dom  on  earth,  shall  never  undergo  a  suspension  of  its  existence  ?  It  has 
often  been  well  nigh  extinct.  In  the  time  of  Noah  it  was  reduced 
within  the  narrow  compass  of  one  family  :  and  if  its  Divine  Head  were 
not  able  to  exert  an  irresistible  influence,  directly  on  the  hearts  of  men, 
we  do  not  see  what  could  render  it  certain,  that  a  time  might  not  come, 
when  not  a  single  family,  nor  an  individual,  should  be  on  the  Lord's 
side. 

Fifthly.  The  scripture  prophecies  relating  to  the  introduction  of  that 
period  of  universal  holiness,  which  we  call  the  Millenium,  furnish  a 
weighty  argument  in  support  of  the  sentiment  in  question.  After  our 
world  has  been  for  six  thousand  years  in  a  state  of  dreadful  revolt  from 
God,  waxing  worse  and  worse  ;  continually  becoming  more  idolatrous, 
atheistical,  and  wicked  ;  it  is  then,  within  a  short  period,  to  undergo  a 
great  and  general  reform.  And  how  is  this  mountain,  whose  frightful 
head  has  been  lising  higher  and  higher  for  ages,  so  soon  to  be  leveled 
and  made  a  plain  ?  Not  by  human  might  nor  power,  but  by  the  Spirit 
of  the  Lord.  Zech.  iv.  6, 7.  That  a  nation,  yea,  that  all  nations  should 
now  be  born  at  once,  can  not  be  adequately  accounted  for  in  any  other 
way,  except  that,  which  supposes  God's  power  over  rebellious  hearts 
to  be  absolutely  irresistible  ;  that  he  quickens  whom  he  will ;  and  that 
he  now  wills  to  quicken  a  world  dead  in  trespasses  and  sins. 

Sixthly.  The  everlasting  stability  which  is  given  to  the  holiness  of  the 
inhabitants  of  heaven,  supplies  us  with  a  strong  argument  in  favor  of 
the  doctrine  of  dependent  agency.  It  is  evident  from  the  scriptures, 
that  none  of  the  inhabitants  of  heaven,  whether  elect  angels  or  redeem- 
ed men,  will  ever  depart  from  God,  or  indulge  an  affection  of  heart 
which  is  not  in  the  most  perfect  conformity  to  his  law.  If  these  crea- 
tures were  to  be  left  to  the  mere  influence  of  moral  means,  and  a  self- 
determining  power  of  the  will,  how  could  their  everlasting  establish- 
ment in  holiness  be  made  so  perfectly  sure  ?  How  soon  did  the  devil 
and  his  angels,  and  the  first  parents  of  our  race,  fall  from  a  state  of  en- 
tire innocence.  And  what  a  propensity  there  is  in  the  saints,  so  long 
as  they  continue  on  the  earth,  to  backslide  from  God.  How  constantly 
do  pride  and  other  selfish  afiections  spring  up  in  their  hearts  to  defile 
them.  Now  I  ask,  in  what  way  shall  it  be  accounted  for,  that  crea- 
tures, who  in  the  present  state  are  so  prone  to  forsake  God,  and  to  be 
puffed  up  with  pride,  should  in  the  future  state  never  forsake  him,  nor 
ever  be  troubled  with  the  least  rising  of  pride  in  their  hearts  ?  In 
what  way,  except  by  adopting  the  sentiment,  That  the  zdl-sufficient 
God  exerts  a  direct  and  unremitting  agency  on  their  minds,  great 
enough  to  give  entire  efficacy  to  these  means  of  sanctification  (i.  e.  of 
preserving  their  sanctified  character)  which  they  will  then  enjoy? 

I  have  never  yet  seen  it  proved  to  be  among  things  possible,  that 
the  Creator  should  give  existence  to  any  thing,  whether  it  be  matter  or 
mind,  which  shall  have  self-motion,  independent  of  his  constant  agen- 
cy. An  artist,  I  know,  can  fabricate  a  machine,  which  shall  operate 
after  it  has  gone  out  of  his  hands,  and  he  has  nothing  more  to  do  with 
it.     The  reason  for  this  is  plain  :  he  avails  himself  of  what  are  called 

32 


254  RETROSPECT PART  1. 

the  laws  of  nature  ;  which  are  nothing  else  but  the  systematic  opera- 
tions of  the  Supreme  Agent.  But  on  whom  could  the  Supreme  Agent 
rely  to  support  the  existence  and  direct  the  motions  of  his  works,  were 
he  to  drop  them  from  his  own  hands  ?  Since  the  universe  furnishes 
no  one  who  is  able  to  do  this,  does  it  not  become  a  matter  of  necessity, 
that  the  Creator  of  the  world  should  uphold  all  things  by  the  word  of 
his  own  power  ?  Heb.  1.  3.  Might  we  not  as  well  suppose  all  things 
to  come  into  existence  without  an  exertion  of  his  power,  as  to  continue 
without  its  exertion  ?  Or  are  the  works  of  God  any  less  dependent  on 
him  for  their  motions,  than  for  the  continuance  of  their  existence  1  And 
why  should  not  this  dependence  extend  to  the  motions  of  minds,  as 
well  as  to  those  of  material  bodies  ?  Why  is  it  not  as  rational  to  be- 
lieve, that  the  minds  of  men  should  not  be  sufficient  of  themselves  to 
think  anything  as  of  themselves,  as  that  their  bodies  should  not  be  fur- 
nished with  the  power  of  independent  motion  ?    2  Cor.  iii.  5. 

The  scriptures  represent  the  Infinite  Spirit  as  being  very  near  to  us, 
not  only  in  his  essential  ubiquity,  but  also  in  his  constant  agency. 
They  not  only  show  us  the  works  which  he  finished  ages  before  we 
were  born,  but  also  the  works  which  he  is  doing  before  our  eyes.  The 
psalmist,  in  establishing  the  doctrine  of  God's  omnipresence,  inter- 
weaves with  it  the  doctrine  of  his  present  efficient  operation.  "  If," 
said  he,  "  I  take  the  wings  of  the  morning,  and  dwell  in  the  uttermost 
part  of  the  sea,  even  there  shall  thy  hand  lead  me,  and  thy  right  hand 
shall  hold  me."  Ps.  cxxxix.  9,  10.  But  how  would  he  know  that  the 
hand  of  God  led  him  to  this  retreat  ?  The  only  proof  he  suggests  is 
this  ;  that  he  himself  would  be  there.  But  if  he  had  been  an  automa- 
ton  ;  if  his  movements  had  been  independent  of  a  constant  divine  agen- 
cy, his  being  present  in  the  uttermost  part  of  the  sea,  would  amount  to 
no  proof  that  God  also  was  there.  The  ground  he  assumed  was,  that 
he  could  not  go  to  this  distant  isle  of  the  sea,  unless  God  should  lead 
him  thither,  nor  remain  there,  unless  his  hand  should  uphold  him. 

The  philosophy  of  the  scriptures,  different  from  that  of  many  of 
the  schools,  leads  us  to  recognize  a  divine  agency  in  all  which  takes 
place.  It  often  overlooks  subordinate  causes,  and  shows  us  the  great 
First  Cause  as  working  all  in  all.  It  leads  us  to  view  the  creation,  as 
not  only  coming  from  his  hand,  but  as  remaining  in  it ;  and  therefore 
dependent  as  much  for  its  preservation,  as  for  its  existence.  "  In  his 
hand,"  said  David,  "  are  the  deep  places  of  the  earth."  "  In  whose 
hand,"  said  Job,  "  is  the  soul  of  every  living  thing,  and  the  breath  of 
all  mankind."  "  In  whose  hand,"  said  Daniel  to  Belshazzar,  "  thy 
breath  is,  and  whose  are  all  thy  ways."  "  For  in  him,"  said  Paul, 
"we  live,  and  move,  [are  moved,  Gr.]  and  have  our  being."  If  the 
work  of  providence  did  not  imply  a  continued  divine  operation,  I  can 
not  see  the  force  of  the  argument,  by  which  Christ  vindicated  himself 
from  the  charge  of  sabbath  profanation,  in  healing  the  impotent  man  at 
the  pool  of  Bethesda  :  "  My  Father,"  said  he,  "  worketh  hitherto,  and 
I  work."  This  was  as  much  as  to  say,  "  My  Father,  though  he  rest- 
ed  from  the  work  of  creation  at  the  end  of  six  days,  does  of  necessity, 
as  the  God  of  providence,  work  on  all  days,  not  excepting  the  holy 
sabbath :  and  I,  as  united  with  him  in  the  providential  care  of  the 
world,  work  also." 


RETROSPECT PART   1.  255 

If  universal  dependence,  through  the  material  and  intellectual  crea- 
tion had  not  been,  as  it  is,  in  the  very  nature  of  things  necessary,  still 
it  must  have  appeared  to  such  as  love  God  and  are  friendly  to  the  best 
interests  of  his  moral  kingdom,  a  veiy  desirable  thing ;  since  nothing 
short  of  this  universal  dependence  of  his  creatures  would  give  him 
opportunity  to  do  all  he  wished,  to  declare  his  glory,  and  gratify  his 
benevolence  in  doing  them  good.  Had  anything  existed  in  the  crea- 
tion,  which  was,  in  the  least  degree,  independent  of  the  Creator,  he 
could  never  have  said,  "  My  counsel  shall  stand,  and  I  will  do  all  my 
pleasure."  That  creatures  should  exist  who  are  intelligent  free  agents, 
is  not  only  desirable,  but  absolutely  necessary  to  the  declaration  of  the 
divine  glory ;  or  to  give  any  importance  to  the  work  of  creation  :  but 
in  case  it  had  been  possible,  it  could  not  have  been  desirable,  that  one 
of  them  should  have  been  a  moral  automaton — that  one  of  them  should 
have  been  so  constructed,  as  to  be  able  to  act  independently  of  Him, 
whose  understanding  and  goodness  are  so  unbounded  and  immutable, 
as  to  render  it  certain  that  he  will  always  manage  the  concerns  of  the 
moral  system  in  the  very  best  manner. 

.,  Some  may  say,  "  It  is  far  from  our  intention  to  ascribe  the  least  de- 
gree  of  independence  to  creatures,  or  circumscribe  the  operations  of 
the  Supreme  Agent  :  all  we  wish  is  to  have  it  understood,  that  the 
influence  which  he  exerts  upon  the  minds  of  his  creatures  is  a 
mere  moral  influence.  And  of  what  importance  is  it,  in  relation  to  the 
independence  of  the  Most  High,  to  determine  in  what  way  he  operates 
on  them,  whether  by  direct  influence,  or  merely  by  motives,  provided 
he  has  power  to  guide  and  control  their  volitions  and  determinations  ?" 
To  this  I  would  reply.  Experience  has  proved  it  to  be  a  matter  of  great 
importance  :  for  the  sentiments  of  those  who  deny  any  direct  influence, 
and  consider  God  as  having  no  power  to  reach  the  mind,  except  by 
the  force  of  motives,  have  always  led  them  to  doubt  of  his  perfect  con- 
trol over  a  world  of  minds ;  and  it  is  believed  they  always  will  lead  to 
this  result.  By  their  sentiments  they  are  very  naturally  led  to  doubt, 
whether  God  has  such  power  that  he  can  renew  the  heart  of  any  sin- 
ner  he  pleases  ;  whether  he  can,  without  exceeding  that  moral  influ- 
ence to  which  they  suppose  him  necessarily  confined,  keep  every  re- 
newed soul  from  apostacy ;  and  whether  it  is  within  the  compass  of 
things  which  are  possible,  for  him  to  devise  and  execute  a  plan  of 
providence  embracing  all  the  actions  of  voluntary  agents. 

Let  me  entreat  my  readers  not  to  throw  themselves  into  two  classes, 
the  one  believing  in  man's  free  agency,  and  the  other  in  his  entire  de- 
pendence  on  God.  Why  may  I  not  rather  hope,  they  will  all  unite  to 
beUeve  in  both  ?■  Let  no  one  say.  It  is  impossible  that  both  should  be 
true  ;  since  they  have  equal  support  from  "  the  scripture  of  truth."  If 
they  are  true  Avhen  viewed  apart,  they  are  true  when  combined.  Nor 
are  they  mere  speculations,  but  are  truths  which  are  calculated  to  pro- 
duce the  happiest  practical  results.  Am  I  a  free  agent  /  then  I  have 
something  to  do ;  and  it  behooves  me  to  inquire  what  it  is,  and  to  set 
myself  about  it,  and  conduct  like  one  who  expects  to  give  account. 
Am  I  dependent  on  God  for  a  holy  character  .'  then  it  becomes  me  to 
be  liule  in  my  owa  eyes ;  to  adopt  prayer  as  one  of  my  duties,  and  to 


256  RETROSPECT — PART  1. 

work  out  my  salvation  with  fear  and  trembling ;    depending  on  his 
Spirit  to  work  in  me  that  which  is  pleasing  in  his  sight. 

IV.  It  is  worthy  of  particular  notice,  that  in  the  gospel  scheme  of 
salvation  there  are  two  prominent  doctrines,  which  may  properly  be 
considered  as  the  pillars  that  support  the  fabric  of  grace  :  I  refer  to 
justification  and  sanctification.  The  existence  of  God,  his  works  of 
creation  and  providence, .  and  his  moral  government,  are  more  funda- 
mental to  the  system  of  divine  truth ;  but  they  are  not  doctrines  which 
are  peculiar  to  the  gospel.  Nor  is  the  doctrine  of  depravity,  nor  that 
which  relates  to  the  final  judgment  and  the  retributions  of  eternity ; 
nor  that  which  relates  to  divine  counsels  and  agency.  These  doctrines 
would  be  true,  if  there  were  no  salvation  for  apostates.  But  among 
those,  which  are  peculiarly  the  doctrines  of  the  gospel,  the  two  which 
I  have  named  are  the  most  distinguished.  "  How  can  the  transgressor 
of  the  law  be  freed  from  that  penalty  which  he  has  incurred  1  How 
can  he  be  cleansed  from  that  depravity  with  which  he  is  corrupted  ?" 
The  first  of  these  difficulties  is  removed  by  understanding  the  doctrine 
of  justification  ;  and  the  other  by  understanding  the  doctrine  of  sancti- 
fication :  I  now  use  the  word  sanctification  in  its  largest  sense,  so  as 
to  include  the  beginning  as  well  as  the  progress  of  deliverance  from  sin. 

If  these  are  eminently  the  pillars  on  M'hich  gospel  salvation  rests,  it 
is  highly  important  we  should  form  a  right  conception  of  them.  That 
man  can  have  no  correct  system  of  faith,  Avhose  views  of  either  of  these 
doctrines  are  fundamentally  wrong.  There  is  one  thing  in  relation  to 
both  of  them,  which  the  scriptures  have  made  very  plain  ;  it  is  this  : 
that  deliverance  from  the  penalty  of  the  law,  and  also  from  the  dominion 
of  sin,  is  accomplished  in  ^such  a  way  as  to  render  us  entire  debtors  to 
GRACE.  The  apostle  says  to  the  saints  at  Ephesus,  "  By  grace  are  ye 
saved  :"  and  concerning  himself  he  says,  "By  the  grace  of  God  I  am 
what  I  am."  Eph.  ii.  8.  1  Cor.  xv.  10.  The  grace  of  God  is  equally 
manifest  in  both  of  these  branches  of  our  salvation.  Nothing  can  be 
more  evident  than  the  grace  displayed  in  that  branch  of  our  salvation 
which  consists  in  deliverance  from  the  curse  of  the  law,  or  our  justifi- 
cation unto  life.  The  two  following  passages  will  be  sufficient  to 
establish  this  point :  "  Being  justified  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus."  "  That,  being  justified  by  his 
grace,  we  should  be  made  heirs  according  to  the  hope  of  eternal  life." 
Rom.  iii.  24.  Tit.  iii.  7.  Our  justification  is  by  grace  ;  since  it  is  not 
at  all  by  our  personal  deserts,  either  in  obeying  or  sutfering  ;  but  alto- 
gether  by  virtue  of  the  obedience  and  sufl^erings  of  our  Substitute,  that 
we  obtain  freedom  from  condenmation.  Grace  reigns  unto  eternal 
life  through  righteousness — not  our  own,  but  of  Jesus  Christ  our  Lord. 

Our  deliverance  from  sin  is  no  less  a  matter  of  pure  grace,  than  our 
freedom  from  the  penalty  of  the  law.  It  was  this  branch  of  salvation 
the  apostle  had  his  eye  upon,  when  he  said  to  the  Ephesians,  By  grace 
ye  are  saved  :  and  when  he  told  the  Galatians  that  "  God,  who  separa- 
ted him  from  his  mother's  womb,  called  him  by  his  grace."  The  rea- 
son why  this  transformation  is  represented  to  be  all  of  grace,  is  not 
because  the  new  character  in  which  it  results  is  not  as  much  our  own 
as  if  we  had  always  possessed  it :    neither  is  it  because  it  docs  not 


RETROSPECT — PART  1.  257 

render  us  as  truly  amiable  as  if.  we  had  acquired  it  without  special  help 
from  God.  It  is  of  grace,  because  it  is  not  of  ourselves,  but  is  the  gift 
of  God.  We  neither  did  it  ourselves,  nor  deserved  it  should  be  done 
for  us.  God  wrought  it  in  us  when  \Ve  were  dead  in  sins,  and  had 
made  no  approach  toward  a  holy  character ;  nor  done  anything  to 
claim  his  interposition  in  our  behalf.  "  The  Spirit  quickeneth,  the 
flesh  profiteth  nothing."  This  holy  calling  is  declared  to  be  "not  ac- 
cording to  our  works."  "  Not  by  works  of  righteousness  which  we 
have  done,  but  according  to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration,  and  renewing  of  the  Holy  Ghost."  Tit.  iii.  5.  See  also 
Eph.  ii.  4—10. 

The  temple  of  grace  needs  both  these  pillars  for  its  support ;  and  he 
who  does  anything  to  take  from  either  of  them  that  gracious  character 
by  which  they  ai"e  adapted  to  sustain  such  an  edifice,  exposes  it  to  fall. 
He,  for  example,  who  divests  the  doctrine  of  justification  of  that  free 
grace,  which  the  scriptures  ascribe  to  it,  and  builds  it  on  a  ditferent 
foundation  from  the  righteousness  of  God,  does  that  M'hich  is  directly 
calculated  to  effect  its  demolition.  And  is  not  this  equally  true  of  him, 
who  makes  our  sanctification  depend  on  man's  free  will,  instead  of 
God's  free  Spirit  ?  Leave  the  elect  to  themselves,  or  to  dependent 
agents  for  their  redemption  from  iniquity,  and  they  will  as  certainly 
fail  of  salvation,  as  if  they  were  to  be  left  to  redeem  themselves  from 
the  curse  of  the  law.  They  need  the  S2nrifs  influence  to  effect  the 
one,  as  much  as  they  do  the  blood  of  Christ  to  effect  the  other.  Hence 
it  appears  that  the  Unitarians,  who  divest  the  Trinity  of  two  of  the 
divine  Persons,  are  chargeable  with  taking  away  both  pillars  which 
support  the  scheme  of  grace.  If  they  should  tell  us,  they  acknowledge 
the  existence  of  the  Son  as  much  as  of  the  Father ;  and  ask  of  what 
importance  it  can  be  to  them  to  believe  in  his  equality,  or  in  his  vica- 
rious sufferings,  provided  they  do  but  acknowledge,  that  in  some  warj  he 
is  the  Savior  of  men,  the  Orthodox  Avould  unanimously  reply ;  We 
view  the  atonement  as  lying  at  the  foundation  of  the  religion  of  the 
gospel,  and  the  proper  deity  of  Christ  at  the  foundation  of  the  atone- 
ment ;  therefore  Ave  can  not  consent  to  have  an  article,  so  fundamental 
to  the  gospel,  expressed  in  such  vague  language  that  it  may  import, 
either  that  Christ  by  dying  in  our  room  satisfies  divine  justice,  and  thus 
saves  us  from  a  deserved  punishment ;  or  that,  though  a  mere  man,  he 
by  his  instructions  and  examples  saves  us  from  our  vices  and  greatly 
improves  our  virtues.  If  avc  lose  sight  of  the  2my  in  which  Christ 
saves  lost  men,  Ave  shall  be  apt  to  lose  sight  of  the  grace  of  their  salva- 
tion. When  it  is  considered  as  a  matter  of  little  consequence,  whether 
their  salvation  be  procured  by  a  mere  man,  or  the  God-man;  Avhether 
by  vicarious  sufierings,  or  merely  by  good  instructions  and  beneficent 
acts,  it  will  also  be  considered  as  of  little  consequence  Avhether  it  be  of 
grace  or  of  Avorks. 

If  wrong  vicAvs  of  the  way,  in  which  Christ  redeems  us  from  the 
penalty  of  the  laAV,  tend  to  destroy  that  grace  Avhich  the  scriptures  at- 
tribute to  our  justification,  Avhy  may  not  Avrong  vicAvs  of  the  Avay  in 
Avhich  the  Spirit  sanctifies  us,  have  a  tendency  to  destroy  the  grace 
Avhich  they  attach  to  our  sanctification  ?  Some  may  think  it  enough, 
that  they  acknoAvIedge  the  Avork  of  renewing  and  sanctifying  the  mind 


258  RETROSPECT PART  1. 

is  effected  by  the  Spirit,  without  saying  anything  concerning  the  man- 
mer  of  his  doing  it.  But  why  may  it  not  be- as  necessary  for  us  to 
know  something  concerning  the  manner  in  which  the  Spirit  accompUsh- 
es  his  work,  to  enable  us  rightly  to  understand  the  grace  of  God  in  re- 
generation, as  it  is  to  know  something  of  the  manner  in  which  the  Re- 
deemer  accomplishes  his  work,  in  order  to  give  us  a  proper  view  of  the 
grace  displayed  in  justification  ?  If,  after  we  have  acknowledged  that 
our  deliverance  from  sin  is  effected  by  the  agency  of  the  Spirit,  we 
represent  this  to  be  nothing  more  than  the  influence  of  the  word  which 
he  inspired,  or  of  the  ministry  which  he  has  provided  and  sustained ; 
or  if  we  should  speak  of  him  as  exerting  no  different  agency  on  the 
minds  of  sinners,  from  that  which  we  attribute  to  men  and  other  de- 
pendent agents,  do  we  not  lower  the  official  work  of  the  Holy  Ghost ; 
much  as  the  Unitarians  do  the  work  of  the  Redeemer?  If  Christ  saves 
men  merely  by  his  teaching  and  example,  others  have  done  the  same  : 
but  if  he  saves  them  by  making  a  full  atonement  for  their  sins,  it  is  a 
work  peculiar  to  himself.  So  if  the  Spirit  saves  men  by  the  mere 
presentation  of  motives  and  arguments  to  their  minds,  other  agents  have 
done  this,  and  are  doing  it  continually.  But  if  he  takes  the  man,  with 
whom  the  strongest  arguments  have  proved  ineffectual,  and,  by  an  op- 
eration peculiar  to  himself,  transforms  his  rebellious  heart  into  the 
image  of  God ;  then  is  it  true,  that  salvation  from  sin  by  the  renewing 
of  the  Holy  Ghost,  is  as  completely  a  matter  of  grace,  as  deliverance 
from  punishment  by  the  death  of  Christ.  And  if  this  special  and  un- 
merited operation  of  the  Holy  Ghost  is  that  on  which  we  are  to  make 
our  whole  dependence  for  the  preservation  and  perfection  of  the  reno- 
vated character,  just  as  we  are  forever  to  depend  on  the  righteousness 
of  God  our  Savior  for  our  freedom  from  the  condemnation  of  the  law, 
then  is  our  whole  salvation,  from  sin  as  well  as  from  punishment,  a 
matter  of  grace  ;  being  not  of  ourselves,  but  the  gift  of  God. 

In  the  opinion  of  Luther,  the  sentiments  which  are  entertained  on 
the  subject  o( justification,  serve  as  a  true  index  to  determine,  concern, 
ing  the  church  of  Christ,  whether  it  be  in  a  steadfast  or  declining  state. 
The  correctness  of  this  opinion  will  perhaps  be  questioned  by  few  ex- 
cept Unitarians.  And  I  would  now  seriously  ask,  whether  Luther's 
opinion  concerning  the  importance  of  justification,  may  not  be  applied 
with  equal  propriety  to  sanctificalion,  the  other  pillar  doctrine  which 
we  have  now  considered  ?  Was  not  the  heresy  of  Pelagius  as  subver- 
sive of  the  humbling  reUgion  of  Jesus  Christ,  as  that  of  Arius  1  Milner, 
in  his  Church  History,  says,  "  In  Augustine's  time  the  question  turned 
principally  upon  sanctificalion,  in  Luther's  time  on  justification,  yet  the 
glory  of  God  in  the  grace  of  Jesus  Christ,  the  importance  of  genuine 
faith,  and  the  nature  and  efficacy  of  the  influences  of  the  Holy  Ghost, 
were  equally  concerned  in  the  controversy  between  Augustine  and  Pe- 
lagius, between  Luther  and  the  Papists,  and  I  will  venture  to  say,  on 
scriptural  grounds,  between  Paul  the  apostle  and  Saul  of  Tai'sus, — that 
is,  between  the  spirit  and  doctrine  of  an  humbled  publican,  and  a  self- 
righteous  Pharisee." 


RETROSPECT — PART  I.  259 

[In  connection  with  the  quotation  from  Milner,  1  wish  to  recommend 
(o  every  reader  who  has  it  in  his  power,  carefully  to  examine  his 
History  of  the  Church  of  Christ,  particularly  in  I'elation  to  the  Pelagian 
controversy.  If  any  one  should  say,  that  he  read  it  some  years  ago, 
I  w^ould  suggest  to  him  the  importance  of  reading  it  again.  I  think  a 
re-perusal  may  lead  him  to  see  its  remarkable  adaptation  to  the  present 
exigences  of  the  church.  I  would  also  take  the  liberty  of  proposing  to 
some  Tract  Society,  or  ecclesiastical  body,  the  plan  of  pablishing  in  a 
tract  form,  the  substance  of  his  third  and  fourth  chapters  of  Century 
5th.  These  two  chapters,  containing  the  Pelagian  controversy  and 
documents,  occupy  nearly  thirty  pages  in  the  second  American  edition, 
published  at  Boston.  The  cost  of  such  a  tract  would  be  but  trifling  ; 
while  the  good  it  might  do,  in  counteracting  any  existing  tendencies  to 
Pelagianism,  who  can  calculate  ?] 


THE     HARMONY 

OF 

DIVINE   TRUTH. 

EXPERIMENTAL  RELIGION 

Shown  to  be  harmonious  in  all  its  various  branches;  also 
harmonious  with  the  doctrinal  system,  particularly  as  ex- 
hibited under  part  i. 


Before  I  proceed  to  divide  this  Article  into  its  separate  branches,  I 
shall  detain  the  reader  for  a  few  moments  with  some 

General  Remarks  on  Experimental  Religion. 

The  second  grand  division  of  divine  truth  relates  to  the  affections  of 
the  heart.  This  is  usually  denominated  experimental  religion.  When 
any  science,  which  has  been  studied  as  a  theory,  comes  to  be  tested  by 
experience,  the  knowledge  thus  acquired  is  said  to  be  experimental. 
While  I  only  look  at  the  honey-comb,  or  hear  others  who  have  eaten 
of  it  describe  its  sweetness,  the  knowledge  I  have  of  it  is  gained  by 
reasoning,  or  depends  on  testimony  ;  but  as  soon  as  I  proceed  to  taste 
it  myself,  it  becomes  ea^enence.  It  is  in  quite  a  new  sense  that  I  can 
now  say,  I  know  that  honey  is  szceet.  The  knowledge  which  many 
have  of  the  gospel,  is  like  that  of  untasted  honey;  or  like  the  philoso- 
phy of  some  theorizing  chimist,  who  has  never  tested  one  of  his  prin- 
ciples by  an  experiment.  Yet  some  there  are,  who  have  not  only  heard 
and  reasoned  on  the  subject  of  religion  ;  they  have  also  tasted  and  seen 
that  the  Lord  is  good.  Ps.  xxxiv.  8.  The  knowledge  of  such  is  of  the 
experimental  kind. 

Experimental  religion,  in  the  full  sense  of  the  phrase,  might  include 
all  that  discovery  of  the  reality  and  excellency  of  the  gospel,  which  the 
convert  makes,  both  by  his  inward  perception  of  its  truths,  and  his 
external  conformity  to  its  precepts.  But  since  a  foundation  exists 
for  a  distinction  between  the  religion  of  the  heart,  and  that  of  the  life; 

33 


263  KXrERIMBNTAI.  BKX.IOI0n  : OBIfEKAL  BEAIARKI. 

and  since  it  has  become  customary,  both  for  speakers  and  writers,  to 
use  the  word  experience  with  particular  appUcation  to  the  former,  it 
will  be  used  in  this  restricted  sense  in  this  work.  The  reader  will 
therefore  understand,  that  by  experimental  religion  is  meant,  those  views, 
affections,  desires  and  feelings,  which  exist  in  the  heart — the  heart  of 
the  renewed  man.  When  distinguished  from  practice,  it  is  that  part 
of  religion  which  is  seen  by  none  but  the  Searcher  of  hearts  and  the 
individual  who  is  the  subject  of  it.  It  is  the  root  of  the  tree,  which, 
out  of  sight,  grows  downward,  and  supports  those  branches  that  bear 
the  precious  fruit.  It  is  that  inside  cleansing  of  the  cup  and  platter, 
which  makes  the  outside  clean  also.  It  is  the  good  treasure  of  the  heart, 
from  which  good  things  are  continually  brought  forth.  Experimental 
religion  is  that  well  of  living  water  that  springs  up  within  us,  and  sends 
forth  refreshing  streams  around  us.  It  is  the  salt  in  ourselves,  which 
prevents  unsavory  discourse  and  a  corrupt  life.  It  is  the  oil  in  the  ves- 
sel, which,  though  hidden  from  the  view  of  the  beholder,  causes  the 
lamp  to  burn  so  as  to  give  light  to  all  that  are  in  the  house.  Isa.  xxxvii. 
31.  Matt,  xxiii.  26,  and  xii.  35.  John  iv.  14,  and  vii,  38.  Mark  ix.  50. 
Matt.  XXV.  4. 

Some  there  are  who  manifest  a  disgust  at  the  very  mention  of  expe- 
rience in  application  to  religion.  But  I  know  not  why  they  should  be 
prejudiced  against  the  word,  seeing  it  is  found  in  the  scriptures.  Eccl. 
i.  16.  Rom.  V.  4.  And  what  term  could  be  better  adapted  to  distin> 
guish  that  knowledge  which  is  the  result  of  experiment,  from  that 
which  is  obtained  by  mere  study  or  information  ?  Whether  they  are 
pleased  with  the  word  or  not,  there  is  certainly  no  ground  for  opposition 
to  the  thing  we  intend  by  it.  Who  can  say  it  is  unsuitable  for  us  to 
feel  the  weight  of  that  truth  which  relates  to  God  and  our  salvation  ? 
If  the  truth  itself  is  not  foolish,  there  can  be  nothing  foolish  in  our  ap. 
preciating  its  importance,  and  receiving  it  in  the  love  of  it. 

To  make  light  of  experimental  religion,  is  not  only  to  undervalue 
that  which  is  holy,  but  that  in  which  all  holiness  consists.  Who  is 
there  so  ignorant  as  not  to  know,  that  holiness  does  not  consist  in  intel- 
lectual discoveries  of  truth — the  mere  speculations  of  the  mind  ?  If 
these  were  to  constitute  holiness,  devils  themselves  could  claim  the 
character ;  for  they  believe  in  the  existence  of  the  true  God,  and  of 
Jesus  Christ,  whom  he  hath  sent.  Jam.  ii.  19.  Mark  i.  24.  Nor  can 
holiness  consist  in  mere  external  actions,  any  more  than  in  a  speculative 
faith.  What  moral  excellence  can  there  be  in  the  motion  of  the  hand, 
the  foot,  or  the  tongue,  disconnected  from  the  impulse  given  to  these 
members  by  the  heart  ?  Though  one  should  bestow  all  his  goods  to 
feed  the  poor,  without  the  principle  of  charity  in  his  heart,  (and  the 
charity  described  by  Paul  belongs  to  the  experimental  department,)  it 
would  profit  him  nothing,  because  it  would  leave  him  entirely  destitute 
of  holiness.  The  belief  of  the  soundest  doctrine  has  nothing  in  it  of 
the  nature  of  holiness,  if  experimental  religion  be  excluded  from  such 
belief.  And  I  may  add,  that  the  practice  of  all  the  external  duties  re- 
quired by  the  law,  would  not  constitute  any  hoUness  of  character,  if 
done  without  that  purity  of  motive  which  belongs  to  the  religion  of  the 
heart.  Were  we,  then,  to  suffer  ourselves  to  be  either  reasoned  or 
laughed  out  of  the  experimental  part  of  religion,  we  should  have  nothing 


KXPERIMBNTA.I.  BELI&ION  : tfSNERAL  REitlABKS.  263 

left  but  a  dead  carcass.  Our  religion  would  resemble  a  time-piece 
which  wants  nothing  except  the  addition  of  the  weight  or  main  spring  ; 
but  this,  it  must  be  remembered,  happens  to  be  the  very  thing  neces- 
sary to  give  motion  to  the  whole  machinery.  So,  while  our  religion 
is  without  grace  in  the  heart,  it  is  dead  and  motionless. 

Some  of  those  who  treat  this  branch  of  religion  with  contempt,  will 
perhaps  justify  themselves  by  saying,  that  every  whim  and  vapor  has 
been  trusted  in,  as  constituting  a  religious  experience.  This  fact  will 
not  be  denied  :  but  is  it  a  fair  inference  that  all  experimental  religion  is 
whimsical  and  vaporous  ?  It  is  an  indisputable  fact,  that  an  idol  has 
been  called  God,  and  has  been  worshiped ;  but  is  it  a  legitimate  infer- 
ence, that  every  thing  which  is  called  God  and  worshiped,  is  as  vain 
and  worthless  as  an  idol  ?  Jehovah,  the  God  of  Israel,  is  none  the 
less  worthy  of  regard,  because  heathen  idols  have  also  been  called 
gods,  and  as  such  have  been  worshiped.  The  most  absurd  notions,  in 
different  periods  of  the  church,  have  been  strenuously  advocated,  as  if 
they  were  the  true  doctrines  of  the  gospel :  but  who  would  think  it 
right  to  infer  from  this,  that  the  real  doctrines  of  the  gospel  are  absurd 
and  ridiculous  ?  I  may  add,  without  any  deviation  from  the  truth,  that 
many  rites  and  observances,  which  are  not  only  useless  but  pernicious, 
have  been  considered  as  constituting  the  essence  of  practical  religion  : 
but  how  unreasonable  it  would  be,  to  infer  from  this  superstitious  perver- 
sion of  Christianity,  that  the  practical  religion  enjoined  and  exemplified 
by  Christ  himself,  is  useless  and  pernicious.  It  would,  however,  be 
just  as  consistent,  to  discard  all  doctrinal  and  practical  religion,  on  ac- 
count of  the  false  doctrines  and  practices  which  have  been  foisted  into 
the  church,  as  to  despise  all  experimental  religion,  on  account  of  those 
foolish  vagaries  which  have  passed  under  the  name  of  religious  expe- 
rience. 

By  this  time  the  reader  may  be  anxious  to  make  the  interesting  in- 
quiry, "  How  shall  I  know  what  is  the  true  experimental  religion  of  the 
gospel  ?"  The  question  is  all-important,  and  can  undoubtedly  be  an- 
swered to  the  entire  satisfaction  of  every  honest  inquirer.  Experi- 
mental religion  is  not  a  thing  which  is  made  by  the  will  of  man,  or  of 
any  collection  of  men  ;  but  has  its  foundation  in  the  very  nature  of 
things.  It  is  not  one  thing  in  a  Jew,  and  another  in  a  Gentile  ; — one 
thing  under  the  Old  Testament,  and  another  under  the  New  ; — one 
thing  in  Asia,  and  something  entirely  different  in  the  other  quarters  of 
the  earth.  The  experimental  religion  taught  in  the  scriptures  is  not 
one  thing  among  Presbyterians,  and  another  thing  among  Episcopali- 
ans, and  another  among  Baptists,  and  still  another  among  those  of  a 
different  denomination.  Neither  is  it  one  thing  in  kings,  and  another 
in  their  subjects  ; — one  thing  among  men  of  learning  and  accomplish- 
ments, and  another  among  the  unlearned  and  rude.  No,  it  is  the  same 
thing  in  every  place,  period,  and  person.  It  possesses  a  nature  as  im- 
mutable as  that  of  God.  It  is  not  a  vapor,  nor  an  imagination,  nor 
a  mere  pleasant  feeling,  either  in  the  body,  or  in  the  mind.  Experi- 
mental religion  is  something  altogether  superior  to  such  fancies  as 
these.  It  is  truth,  divine  truth,  truth  enthroned  in  the  heart,  and  gov- 
erning its  affections.  The  doctrines  of  revelation  contain  truth  in 
propositions  ;  experience  is  the  truth  in  dispositions  and  voluntary  ex- 


264  EXPERIMENTAL  RELIGION  : GENERAL  REMARKS. 

ercises.  The  first  is  written  with  ink  on  paper ;  the  last,  by  the  Spirit 
of  the  living  God,  in  the  fleshly  tables  of  the  Jieart.  What  but  experi- 
mental religion  did  David  mean  when  he  said,  "  Behold  thou  desirest 
truth  in  the  inward  parts  ?"  What  else  did  John  intend  by  the  anointing 
that  abideth  in  us ;  which  he  declares  is  truth,  and  is  no  lie  ?  And 
what  else  could  Christ  himself  have  intended  by  that  knowledge  of  the 
truth,  which  he  assured  his  hearers  would  make  them  free  ?  Ps.  li.  6. 
1  John,  ii.  27.  John  viii.  32.  In  these  and  many  other  passages,  all 
that  experimental  religion  approved  by  the  scriptures,  is  described  to 
us  under  the  name  of  truth,  that  weighty  word  which  stands  opposed 
to  fiction  and  change. 

If  religious  experience  were  a  thing  that  received  its  shape  by  the 
will  of  man,  truth  would  never  have  been  selected  as  the  word  by  which 
to  describe  it.  The  selection  of  this  significant  word  for  this  purpose, 
was  no  doubt  designed  to  show  that  move  feeling  is  not  the  thing  ;  nor 
mere  religious  feeling  ;  but  that  it  needs  to  be  right  feeling,  e\en  that 
which  accords  with  the  true  state  of  things  in  the  moral  system  ;  par- 
ticularly as  they  are  exhibited  in  the  word  of  God.  If  the  existence 
and  character  of  God  are  immutable,  and  also  the  doctrines  which  re- 
sult from  his  existence  and  character  ;  then  gracious  experiences  must 
be  equally  immutable  ;  for  they  consist  in  feelings  or  affections  which 
correspond  with  these  fundamental  truths.  The  scripture  makes  it 
necessary,  that  the  doctrine  or  instruction  it  contains  should  be  spirit- 
ually  discerned,  and  cordially  approved.  God  has  not  revealed  so  much 
important  truth  merely  to  gratify  our  curiosity,  or  enlarge  the  intellect. 
This  revelation  is  made  to  creatures  who  have  a  heart,  as  well  as  an 
understanding  ;  we  shall  therefore,  of  necessity,  either  love  or  hate  the 
truth  that  is  made  known  to  us.  Haired  of  the  truth  can  not  be  the 
experience  required ;  and  the  love  of  error  is  nothing  different  from 
the  hatred  of  truth.  What  can  be  more  absurd  than  to  suppose  a  true 
evangelical  experience  to  consist  in  believing  and  loving  a  false  gos- 
pel ;  that  true  love  to  God  can  be  delighted  with  false  representations 
of  his  character ;  and  that  saving  faith  is  as  well  pleased  with  a  false 
Christ  as  with  the  true. 

A  true  Christian  experience  can  not  consist  in  the  heart's  being  uni- 
ted  to  error,  or  (to  use  other  words)  in  loving  falsehood.  Let  such 
love  be  ever  so  great,  still  it  is  worthless ;  yea,  the  more  ardent,  the 
more  offensive  it  must  be  in  the  sight  of  Him  who  requireth  truth,  not 
in  our  mouths  only,  but  also  in  our  inward  parts.  Religious  error,  even 
when  it  is  brought  forward  under  the  sacred  name  of  Christian  doctrine, 
is  neveilheless  represented  in  the  word  of  God  as  a  wild  seed,  produ- 
cing no  harvest  except  that  whose  end  is  to  be  burned.  Error  is  spo- 
ken of,  not  as  purifying,  but  as  corrupting  and  poisoning  the  mind,  and 
eating  like  a  canker.    2  Tim.  ii.  17. 

I  trust  the  reader  was  convinced  in  the  outset  of  this  work,  (if,  in- 
deed, he  needed  conviction  on  so  plain  a  point,)  that  truth  is  of  neces- 
sity harmonious ;  and  that  the  different  parts  of  that  religion  which  is 
from  God  can  not  be  discordant.  But  what  could  constitute  a  more 
grating  discord,  than  the  supposition  that  Christian  experience  consists 
in  loving  a  different  gospel  from  that  of  Jesus  Christ !  The  candid  of 
every  denomination  in  the  Christian  church,  must  accede  to  this  senti- 


EXPERIMENTAL  UELIGION  : GENERAL  REMARKS.  265 

inent ;  That  to  constitute  a  harmony  between  doctrinal  and  experimen- 
tal religion,  the  true  doctrines,  whatever  they-  are,  must  be  cordially 
received.  Allowing  that  every  Christian  has  his  errors,  this  is  certain, 
that  his  religious  experiences,  so  far  as  they  are  genuine,  do  not  con- 
sist at  all  in  the  love  he  has  to  his  errors,  but  in  the  love  he  has  to 
those  tntths  which  his  creed  embraces. 

As  we  are  now  entering  on  this  interesting  department  of  divine 
truth,  how  important  that  we  should  be  established  in  correct  princi- 
ples. If  we  are  guilty  of  any  essential  mistake  here,  it  will  prove  a 
worm  at  the  root  of  ouf  vine,  and  sand  at  the  foundation  of  our  build- 
ing. Our  rehgion  will  neither  please  God,  nor  save  our  own  souls. 
Let  it  be  increased  ever  so  much,  and  persevered  in  ever  so  long,  it  will 
avail  nothing.  It  is  not  enough  that  we  feel ;  or  that  our  feelings 
concern  religion ;  or  that  they  are  joyful :  the  question  is,  Are  they 
lioly  ?  Do  they  agree  with  the  word  of  truth  ?  Until  there  is  an  agree- 
ment  between  the  afiectione  of  the  heart,  and  the  truth  communicated 
in  the  scriptures,  the  truth  is  not  in  us,  and  in  the  most  proper  sense  it 
is  not  known.  Before  this  it  is  seen  with  a  jaundiced  eye.  For  it  should 
be  remembered  that  the  heart,  rather  than  the  understanding,  is  the  eye 
of  the  soul ;  at  least  it  is  so  when  spiritual  things  are  the  object  of 
vision.  So  long  as  the  heart  remains  evil,  the  soul  never  discovers 
their  true  beauty,  but  is  full  of  darkness.  Matt.  vi.  22,  23.  Nor  can 
this  darkness  be  dispelled  by  mere  intellectual  light,  however  much  it 
may  be  increased. 

That  a  conformity  of  the  heart  to  divine  truth,  is  the  thing  which 
renders  a  religious  experience  genuine,  is  evident  from  the  scripture 
representations  concerning  both  true  and  false  converts.  True  con- 
verts are  characterized  by  the  influence  which  the  truth  exerts  upon 
them,  and  their  feeUngs  towards  it.  They  "  with  open  (unveiled)  face 
beholding  as  in  a  glass  (i.  e.  the  gospel)  the  glory  of  the  Lord,  are 
changed  into  the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit 
of  the  Lord."  They  have  "purified  their  souls  in  obeying  the  truth' 
through  the  Spirit."  They  are  "  clean  through  the  word  that  is  spo- 
ken to  them."  They  are  "  sanctified  through  the  truth."  They  "  know 
the  grace  of  God  in  truth."  2  Cor.  iii.  18.  1  Pet.  i.  22.  John  xv. 
3;  xvii.  17.  Col.  i.  6.  The  gospel,  i\\etruth,i\iQ  word,  undihe grace 
of  God,  in  these  several  passages,  mean  the  same  thing,  viz.  that  rev- 
elation of  God's  glorious  grace  which  is  made  in  the  scriptures.  Also, 
the  xmveiling  of  the  face,  and  the  purifying,  cleansing,  or  sanctifying 
of  the  soul,  are  descriptive  of  one  thing,  namely,  that  radical  change 
which  is  effected  in  all  those  who  are  made  meet  for  the  inheritance 
of  the  saints  in  light.  As  an  immediate  consequence  of  this  change, 
the  glory  of  the  Lord  is  seen,  the  grace  of  God  is  truly  known,  and 
the  truth  is  obeyed.  This  transformation  of  character,  which  lays  the 
foundation  of  all  the  future  experiences  of  the  Christian,  is  attributed 
to  the  instrumentahty  of  the  word,  the  truth,  or,  what  is  the  same,  the 
glory  of  the  Lord  revealed  ;  and,  as  efficient  agency  is  concerned,  it 
is  ascribed  to  the  Spirit  of  the  Lord.  The  Spirit,  by  means  of  the 
word,  makes  known  to  the  sinner  his  moral  blindness,  and  then,  by  his 
own  almighty  influence,  removes  the  film  from  his  eyes,  and  pours  in 
the  light  of  truth  upon  his  soul.     A  world  of  spiritual  wonders  now 


266  EXPERIMENTAL    RELIGION  : — GENERAL    REMARKS. 

arrests  his  attention  :  for  being  created  in  Christ,  old  things  are  past 
away,  and  all  things*  are  become  new.  He  receives  with  meekness 
the  ingrafted  word,  which  is  able  to  save  his  soul.  The  seed  of  the 
word  is  sov/n  in  his  heart,  where  it  will  take  deep  root,  and  bring  forth 
fruit  unto  eternal  life. 

False  converts,  or  hypocrites,  are  represented  as  under  the  influence 
of  religious  affections  which  are  of  an  entirely  different  character, 
having  no  agreement  with  ike  truth.  They  are  characterized  as  those 
who  do  not  understand  the  word ;  who  do  not  receive  the  love  of  the 
truth,  that  they  may  be  saved  ;  nor  have  the  word  of  God  abiding  in 
them  :  but  as  men  of  corrupt  minds,  and  destitute  of  the  truth.  Matt, 
xiii.  19,  23.  2  Thess.  ii.  10.  John  v.  38.  1  Tim.  vi.  5.  If  these 
are  the  characteristics  which  mark  the  hypocrite,  it  is  a  fair  inference 
that  those  of  a  contrary  nature  distinguish  the  true  Christian.  He 
must  understand  the  word,  and  receive  the  truth  in  the  love  of  it :  he 
must  not  be  destitute  of  the  truth,  but  have  the  word  of  God  abiding 
in  him  ;  the  word  of  Christ  must  dwell  in  him  richly. 

As  I  have  insisted  on  the  necessity  of  an  agreement  between  our  re- 
ligious affections  and  the  word  of  God,  some  may  understand  me  to 
intimate,  that  the  soundness  of  a  conversion  is  to  be  determined  by  its 
being  accompanied  by  certain  pertinent  texts  of  scripture  suddenly 
suggested  to  the  mind.  Far  be  it  from  me  to  express  any  such  senti- 
ment ;  for  should  all  the  promises  of  the  Bible  rush  into  the  mind  of 
the  anxious  sinner  at  once,  it  would,  in  my  view,  be  no  proof  that  he 
was  born  of  the  Spirit.  And  if  this  should  affect  him  to  tears,  or  pro- 
duce the  greatest  exultation  of  joy,  still  it  would  not  determine  the 
soundness  of  his  conversion.  If  the  beauties  of  holiness,  which  are 
contained  in  the  promises  are  not  seen ;  if  these  do  not  have  a  trans- 
forming effect  on  the  heart,  his  joys,  however  ecstatic,  are  vain  and 
worthless.  There  is  a  divine  excellency  in  the  truth  of  God's  word, 
(even  its  threatenings  as  well  as  its  promises ;)  and  in  every  genuine 
conversion  that  excellency  is  discovered ;  it  is  seen  to  be  glorious  on 
account  of  its  own  intrinsic  beauty.  The  truth,  like  the  seal  on  the 
wax,  leaves  its  image  on  the  heart.  It  diffuses  through  the  affections 
of  the  soul  its  own  divine  and  purifying  nature.  And  if  such  be  the 
effect  of  God's  word  on  the  heart  of  the  convert,  it  is  by  no  means  a 
material  circumstance,  that  he  should  be  able  to  tell  what  particular 
passages,  or  whether  any,  were  suggested  to  his  mind  at  the  time 
when  he  was  turned  from  the  power  of  Satan  unto  God. 

Experimental  religion  begins  with  the  renovation  of  the  heart.  What 
passes  in  the  mind  of  converts  as  preparatory  to  this  change,  may  be 
spoken  of  with  propriety,  for  the  sake  of  illustrating  the  riches  of  di- 
vine grace  ;  but  since  all  this  takes  place  before  they  become  possessed 
of  the  Christian  character,  and  is  nothing  of  a  higher  nature  than  that 
which  may  now  be  found  in  the  unregenerate,  it  is  not,  in  the  most 
proper  sense,  any  part  of  their  Christian  experiences.  These  com- 
mence  with  their  becoming  partakers  of  the  divine  nature,  and  last  as 
long  as  they  Uve ;  yea,  as  long  as  they  exist. 

Some  have  been  in  the  habit  of  considering  the  experiences  of  a 
Christian,  to  be  limited  to  a  very  short  period  ;  not  extending  many 
months,  perhaps  not  many  days  or  hours,  beyond  his  first  hopes  of  for- 


BXIVKVOX.SNCS.  267 

giveness  :  but  this  is  an  entirely  wrong  view  of  the  subject.  The  in- 
ward religion,  which  commences  with  the  new  birth,  lasts  forever. 
There  is  not  only  a  new  course  of  external  conduct  begun,  which  lasts 
to  the  end  of  life,  but  also  a  new  set  of  inward  exercises  which  are 
equally  lasting.  The  Christian  life  is  continued,  because  the  principle 
of  life  remains :  "  For  his  seed  remaineth  in  him."  The  tree  grows 
upward  in  its  branches,  because  it  grows  downward  in  its  roots.  The 
refreshing  waters  of  grace  continue  to  jlow  out  in  fertilizing  streams, 
because  the  well  within  continues  to  spring  up.  We  continue  to  serve 
God,  because  we  continue  to  love  him.  We  persevere  in  bringing  forth 
fruits  meet  for  repentance,  because  we  persevere  in  the  exercise  of  that 
repentance  which  is  unto  life.  The  Christian  to  the  end  of  life  walks 
by  faith,  because  to  the  end  of  life  he  continues  to  exercise  faith,  even 
that  which  purifieth  the  heart.  The  continuance  of  the  religion  of  the 
heart,  is  the  only  thing  which  insures  the  continuance  of  holy  practice. 
The  whole  of  holy  practice,  from  beginning  ta  end,  first  exists  in  the 
heart ;  and  while  considered  as  exsiting  there,  it  is  denominated  ex- 
perimental religion.  This  is  that  part  of  divine  truth  now  to  be  delin- 
eated. 

Under  the  First  Part,  doctrinal  truth  was  separated  into  distinct  Ar- 
ticles. The  same  method  will  now  be  pursued  in  treating  of  the  reli- 
gion  of  the  heart. 


A  R  T  I  C  L  E    I. 

Benevolence,  or  the  love  of  good  will,  is  not  only  a  part 
OF  experimental  religion,  but  is,  indeed,  the  source  of  all 

THE    graces    of    THE    SpIRIT. 

Benevolence  implies  a  good  wish  toward  the  object  it  regards. 
The  word  is  of  Latin  derivation,  and  is  compounded  of  the  adverb 
bene,  which  signifies  well,  and  the  verb  volo,  to  wish.  It  is  synony- 
mous with  good  will ;  which,  however  strong  may  be  its  kind  wishes 
toward  the  object  of  its  regard,  does  not  necessarily  imply  any  de- 
light in  its  character.  It  may  be  exercised  toward  friends  and  foes ; 
toward  good  and  bad  characters.  The  birth  of  the  Savior  was  an- 
nounced by  the  angels,  as  an  expression  of  God's  good  will  to  men, 
sinful  men ;  who  though  they  had  much  to  excite  his  compassion,  had 
nothing  to  attract  his  complacency. 

In  the  scriptures,  love  is  the  word  most  frequently  used  to  express 
both  good  will  to  the  person,  and  also  delight  in  the  character.  In  the 
order  of  nature,  good  will  has  a  priority  to  complacency,  and,  indeed, 
to  all  those  holy  affections  which  constitute  the  system  of  Christian 
experience.  When  I  speak  of  its  priority,  I  would  not  be  understood 
to  mean  that  it  is  more  excellent  in  its  nature,  (for  their  nature  is  the 


268  BENEVOLENCE. 

same,)  but  it  more  than  any  of  the  rest  resembles  the  root  of  the  tree. 
By  the  relationship  which  the  other  religious  affections  bear  to  this,  we 
obtain  the  clearest  conception  of  their  character.  The  apostle  teaches 
us  that  every  right  affection,  required  in  the  moral  law,  is  compre- 
hended in  the  love  of  good  will,  when  he  says  "  Love  worketh  no  ill 
to  his  neighbor."  To  the  same  effect  is  that  teaching  of  Christ,  which 
leads  us  to  consider  love  to  God  and  men,  as  comprising  all  that  is 
enjoined  by  the  law  and  the  prophets.  That  the  religion  of  the 
gospel,  as  well  as  of  the  law,  is  comprehended  in  benevolence,  is  made 
plain  by  the  insti'uction  contained  in  the  thirteenth  chapter  of  the  first 
of  Corinthians.  All  evangelical  religion  is  in  this  chapter  resolved 
into  love ;  which  the  translators  have  here  expressed  by  what  they 
considered  to  be  a  word  of  the  the  same  import,  namely,  charity.  The 
chapter  closes  by  saying,  "  Now  abideth  faith,  hope,  charity,  thes^three ; 
but  the  greatest  of  these  is  charity."  Love  appears  to  be  that  grace 
of  the  Spirit  which  beautifies  and  strengthens  all  the  rest.  Faith 
worketh  by  love ;  and  that  hojje  that  maketh  not  ashamed  is  the  result 
of  the  love  of  God  shed  abroad  in  the  heart.  Humility,  that  grace 
which  gives  such  a  lustre  to  the  whole  Christian  character,  is  a  branch 
growing  from  this  root :  for  "  charity  vaunteth  not  itself  and  is  not 
puffed  up."     Gal.  v.  6.     Rom.  v.  5.     1  Cor.  xiii.  4. 

Benevolence  comprises  not  only  all  the  holiness  of  the  creature,  but 
also  all  that  of  the  Creator ;  for  when  it  is  said  "  God  is  love,"  his 
whole  moral  perfection  is  declared  in  a  word.  That  the  love  which 
in  this  passage  is  attributed  to  God,  intends  his  benevolence,  is  evident, 
because  the  apostle  proceeds  immediately  to  tell  us  how  he  manifested 
his  love,  namely,  by  sending  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him.  1  John,  iv.  8,  9.  Pure  benevolence  was 
the  fountain,  whence  proceeded  this  mighty  stream  that  has  gladdened 
our  wretched  world.  God  so  loved  the  world  that  he  did  not  withhold 
his  dearly  beloved  Son,  but  freely  gave  him  up  for  our  redemption.  In 
this  benevolent  affection,  especially  in  this  wonderful  display  of  it,  he 
glories,  as  being  the  highest  proof  of  his  moral  excellence.  The  good- 
ness  of  God  is  his  glory ;  and  his  goodness  is  most  strikingly  manifested 
in  his  benevolence  ;  and  this  never  appeared  to  such  advantage,  as  when 
he  gave  his  Son  to  die  to  redeem  rebels  from  deserved  punish- 
ment. 

That  we  may  rightly  understand  all  which  shall  be  said  on  experi- 
mental religion,  it  is  very  important  that  we  form  clear  and  distinct 
conceptions  of  that  love,  which  is  the  subject  of  its  first  Article.  A 
mistake  here  will  spread  darkness  over  this  -whole  department  of  our 
system.  It  will  be  making  the  tree  corrupt,  and  of  course  its  fruit  will 
be  corrupt.  If  the  love  experienced  be  pure,  the  tree  can  not  be  cor- 
rupt ;  s6  on  the  other  hand,  if  the  love  be  impure,  tree  the  can  not  be  good. 
Love  is  so  much  the  root  of  the  tree  of  grace,  that  if  the  love  we 
exercise  be  essentially  defective,  the  tree  can  yield  no  wholesome  fruit. 
Surely  a  matter  of  such  consequence  claims  to  be  investigated  with 
much  diligence  and  prayer.  Wc  are  assured  that  he  that  loveth  is  born 
of  God :  but  if  we  form  an  entirely  wrong  opinion  of  the  nature  of 
that  love  which  is  the  evidence  of  the  new  birth,  the  tendency  of  such 
an  opinion  will  bo  ruinous. 


BENEVOLENCE.  269 

What,  it  may  now  be  asked,  is  the  distinctive  nature  of  that  love,  that 
benevolent  affection,  which  is  the  substance  of  the  experimental  part 
of  the  Christian  religion  ?  A  question  more  important  than  this  can 
hardly  be  proposed.  And  although  an  answer  to  it  was  in  a  measure 
anticipated  under  the  first  division  of  the  work,  still,  as  it  is  naturally 
brought  up  again  in  this  place,  and  as  it  is  to  the  highest  degree 
consequential,  I  feel  myself  bound  to  give  a  definite  answer  to  the 
question. 

Benevolence,  according  to  the  definition  which  has  already  been 
given,  wishes  well  to  the  object  of  its  regard ;  it  wishes  well,  in  dis- 
tinction either  from  malice  or  indifference.  The  all-sufficient  Being, 
who  is  from  eternity,  was  always  disinterested  in  the  love  he  exer- 
cised toward  himself;  but  his  benevolence  did  not  suffer  him  to  rest 
without  diffusing  good  abroad.  This  led  him  to  originate  beings  sus- 
ceptible of  happiness.  His  benevolence  was  as  really  manifested  in 
giving  them  their  existence  and  capacities,  as  in  promoting  their  hap- 
piness after  their  existence  had  taken  place.  For  the  object  of  our 
benevolent  regard,  we  find  a  universe  already  in  existence.  That  part 
of  it  which  is  devoid  of  sensation,  and  of  course  incapable  of  enjoy- 
ment, makes  no  claim  to  our  benevolence  ;  but  every  sentient  being  is 
a  suitable  object  for  its  exercise.  Even  irrational  creatures,  that  have 
the  corporeal  senses,  are  susceptible  of  animal  enjoyments,  which 
constitute  them,  in  a  low  degree,  objects  of  good  will.  When  it  is 
said,  "  A  righteous  man  regardeth  the  life  of  his  beast,"  it  must  imply 
that  he  regards  it  in  a  benevolent  manner ;  for  even  an  unrighteous 
man  regards  the  life  of  his  beast  when  considered  as  an  article  of 
property.  Those  things  which  are  destitute  of  sensation,  can  be  valued 
only  for  their  use  to  such  beings  as  have  it :  but  all  those  which  are  sus- 
ceptible  of  happiness  are,  in  themselves  considered,  proper  objects  ot 
benevolent  regard.  It  is  the  nature  of  benevolence,  to  desire  for  the 
object  of  its  regard  the  greatest  degree  of  good  of  which  it  is  suscep- 
tible. And  since  the  existence  of  the  brutal  race  does  not  extend  be- 
yond  the  present  life,  nor  their  enjoyments  rise  above  animal  gratifi- 
cations, our  kindest  feelings  towards  them  must  be  regulated  by  their 
limited  susceptibilities. 

That  which  forms  the  principal  object  of  benevolent  regard,  is  the 
system  of  intelligent  beings.  In  this  system,  we  and  our  fellow  men 
are  comprehended.  They  who  possess  good  will  to  men,  will  desire 
their  bodily  health  and  their  enjoyment  of  earthly  comforts  ;  but  much 
more,  that  they  may  participate  in  those  superior  enjoyments,  which 
are  peculiar  to  intellectual  beings.  Since  a  holy  character  constitutes 
the  moral  beauty  of  such  beings,  and  prepares  them  both  for  doing  and 
receiving  good,  a  benevolent  regard  to  them  will  above  all  things  desire 
that  they  may  become  holy,  if  they  are  not  so  already ;  or,  if  this  be 
their  present  character,  that  it  may  be  continued  forever.  God  is  the 
great  pattern  of  benevolence  ;  and  his  love  to  our  fallen  world  was 
eminently  a  love  to  our  souls.  He  saw  that  sin  had  rendered  us  odious, 
noxious,  and  wretched.  His  love  was  gloriously  displayed  in  providing 
means  for  an  entire  transformation  of  our  vitiated  character.  Christ, 
in  giving  himself  to  redeem  us  from  all  iniquity,  manifested  the  highest 
possible  regard  to  our  well  being.  Our  iniquities  had  separated  between 

34 


270  BENEVOLEACE. 

US  and  our  God  ;  and  unless  we  could  be  redeemed  from  them,  the  sep. 
aration  must  remain  forever.  To  accomplish  this  infinitely  desirable 
deliverance,  the  Redeemer  undertook  his  work,  and  died  for  our  re- 
demption. The  concern  which  the  apostles  manifested  for  their  fellow 
men,  resembled  that  of  their  divine  Master.  It  had  reference  more 
especially  to  their  immortal  interests,  their  salvation  from  sin  and  the 
wrath  to  come.  To  obtain  this  great  and  desirable  object,  they  prayed, 
they  preached,  they  suffered  ;  not  counting  their  lives  dear  unto  them- 
selves. 

This  benevolent  concern  for  souls,  which  actuated  the  Savior  in  all 
he  did  and  suffered,  and  which  shone  conspicuously  in  his  apostles,  ex- 
ists in  some  degree  in  all  those  who  have  passed  from  death  unto  life. 
Every  man  who  is  himself  converted,  desires  the  conversion  and  salva- 
tion of  the  whole  race,  including  foes  as  well  as  friends.  Paul  said  to 
Agrippa, "  I  would  to  God  that  not  only  thou,  but  also  all  that  hear  me  this 
day,  were  not  only  almost,  but  altogether  such  as  I  am,  except  these 
bonds."  Had  the  whole  world  been  his  audience,  he  would  not  have  ex- 
cepted a  single  hearer  ;  his  good  wishes  would  have  embraced  them  all. 
The  benevolent  mind,  while  it  desires  the  conversion  and  eternal  blessed, 
ness  of  every  man  as  a  good  in  itself,  is  nevertheless  reconciled  to  the  M'ill 
of  God  in  appointing  it  to  be  otherwise ;  for  it  rests  satisfied  that  even  this 
appointment  is  the  effect  of  benevolence,  and  that  it  will  eventuate  in 
more  good  than  would  have  resulted  from  a  different  arrangement.  But 
it  takes  no  delight  in  the  misery  itself,  even  when  it  is  endured  by  an 
enemy.  Happiness,  in  distinction  from  misery,  is  uniformly  the  ob- 
ject that  is  sought  by  beings  of  a  benevolent  character.  As  the  sur- 
geon never  gives  puin  to  the  patient,  only  for  the  sake  of  preserving 
his  life  or  promoting  his  health  ;  so  it  is  with  the  efforts  of  benevolence ; 
no  pain  is  given  except  with  an  ultimate  view  to  the  promotion  of 
happiness,  either  of  the  sufferers  themselves,  or  the  moral  system  at 
large. 

There  are  two,  and  only  two  classes  of  moral  agents,  the  holy  and 
unholy ;  those  who  are  benevolent  and  those  who  are  not.  Both  classes, 
however,  agree  in  exercising  love,  and  in  seeking  happiness  ;  yea,  they 
agree  in  seeking  it  ag  the  ultimate  end  of  all  their  actions.  That  which 
makes  the  essential  difference  of  character  in  these  two  classes  of 
agents,  is  this  ;  the  one  seeks  a  general,  and  the  other  a  private  happi- 
ness.  Benevolent  beings  seek  the  former,  but  such  as  are  devoid  of 
benevolence,  the  latter.  It  is  the  nature  of  that  holy  love,  which  we 
term  benevolence,  to  wish  well  to  the  whole  intelligent  system.  No  limits 
can  be  set  to  the  object  of  its  good  wishes.  It  embraces  the  whole 
universe.  The  child,  who  may  not  know  that  there  are  a  million  of 
beings  in  existence,  if  possessed  of  a  benevolent  heart,  is  prepared  to 
love  all  that  exist,  let  them  be  ever  so  many  ;  and  to  desire  that  the 
greatest  possible  sum  of  felicity  may  be  enjoyed.  But  the  adult,  who 
knows  there  is  an  innumerable  multitude  of  beings  in  the  universe,  if 
he  be  destitute  of  benevolence,  loves  himself  (Supremely,  .and  seeks  no 
higher  object  than  the  promotion  of  his  own  individual  happiness.  In 
this  consists  the  difference  between  the  ultimate  ends  which  are  sought 
by  holy  and  unholy  beings  :  the  one  class  seek  a  general,  and  the  other 
a  private  good  ;    the  one  are  disinterested  and  the  other  selfish. 


BENEVOLENCK.  271 

Before  I  proceed  to  the  proof  of  this  point,  that  disinterested  and 
selfish  love  constitute  the  difference  between  holy  and  unholy  beings,  I 
shall  spend  a  few  moments  in  defining  these  terms.  Some  have  con- 
founded the  word  disinterested  with  uninterested,  and  so  have  made  it 
signify  the  same  as  apathy.  Others  have  supposed  that  it  implies  the 
annihilation  of  one's  own  interest,  rather  than  the  reduction  of  it  to  its 
comparative  place  in  the  system.  Let  it  be  remembered  that  the  word 
interested  has  two  distinct  significations.  We  say  a  man  is  interested, 
when  he  is  governed  by  a  selfish  motive.  We  also  say  a  man  is  in- 
terested when  he  does  not  view  the  thing  in  question  with  indifference, 
but  is  much  aftected  with  it ;  and  this  we  say,  without  intending  to 
determine  the  nature  of  his  affections,  whether  selfish  or  benevolent. 
Now  it  is  evident,  that  the  word  interested  takes  two  different  com- 
pounds, which  mark  the  opposition  to  both  its  significations.  That 
which  serves  as  a  contrast  to  the  first  signification,  is  disinterested  ; 
which  is  the  reverse  of  selfish.  The  woi'd  used  as  a  contrast  to  the 
other  signification,  is  uninterested ;  which  is  the  same  as  apathetic, 
and  implies  the  absence  of  feeling  and  concern  about  the  matter.  Be- 
nevolence is  far  from  being  uninterested  in  the  object  of  its  supreme 
regard ;  but  at  the  same  time  it  is  disinterested  in  seeking  this  object, 
because  the  value  it  places  upon  it  is  disconnected  from  every  selfish 
consideration.  Disinterested  benevolence,  however,  does  not  suppose 
any  real  indifference  to  our  own  interest  and  well  being ;  but  it  does 
suppose  the  existence  of  a  superior  regard  to  that  general  interest 
which  is  more  important.  When  the  word  disinterested  is  rightly  un- 
derstood, it  as  proper  to  apply  it  to  that  love  which  holy  beings  exer- 
cise  towards  themselves,  as  to  that  which  they  exercise  towards  others. 
They  are  impartial,  as  far  as  they  are  holy,  in  the  love  they  exercise 
towards  themselves,  not  thinking  of  themselves  more  highly  than  they 
ought  to  think. 

The  word  selfishness  hardly  needs  any'  explanation.  When  we  see  any 
one  making  every  thing  bend  to  suit  his  own  interest,  without  regard- 
ing the  good  of  others,  we  pronounce  him  a  selfish  man.  At  the  same 
time  we  all  know  that  the  law  of  God  allows,  and  even  requires,  a  man 
to  love  himself  as  well  as  to  love  his  neighbor.  And  certainly  that 
love  which  God  requires  a  man  to  exercise  towards  himself,  ought 
not  to  be  denominated  selfish.  As  a  man's  own  family  is  placed  more 
immediately  under  his  care  than  the  family  of  his  neighbor,  so  is  his 
own  soul  more  than  the  soul  of  any  other  individual.  In  discharging 
the  duties  arising  from  these  betrustments,  he  is  required  to  provide 
very  specially  for  his  own  household,  and  to  take  heed  to  himself,  look- 
ing diligently  lest  he  should  fail  of  the  grace  of  God.  But  if  any 
being  below  the  Great  Supreme  make  himself  the  chief  end  of  his 
actions,  this  is  selfishness.  In  this  case  he  values  his  own  happiness 
infinitely  above  its  comparative  worth.  He  prefers  it  above  the  inte- 
rests of  the  whole  universe,  merely  because  it  is  his  own. 

I  shall  now  adduce  proof  to  establish  the  point,  That  benevolence  and 
selfishness  form  the  precise  difference  between  holy  and  unholy  beings. 
Though  our  Article  relates  only  to  benevolence,  yet,  as  this  can  be  bet- 
ter  understood  by  contrasting  it  with  selfishness,  its  moral  opposite,  it 
W'ill  be  my  object  to  show  that  this  is  that  distinction  between  charac. 
ters,  which  is  sanctioned  both  by  reason  and  revelation. 


272  BENEVOLENCE. 

I.  It  is  sanctioned  by  reason.  It  being  conceded,  that  a  real  fun- 
damental  difference  exists  between  holy  and  unholy  beings,  we  are 
greatly  concerned  to  know  in  what  this  difference  consists.  That  the 
two  characters  are  made  by  their  different  objects  of  regard,  and  that 
these  objects  must  be  as  dissimilar  as  public  and  private  good,  is  a 
conclusion  to  which  reason  would  conduct  us  by  such  arguments  as 
these : 

1.  It  is  reasonable  to  believe  this  to  be  the  difference  between  holy 
and  unholy  characters,  because  the  difference  is  not  only  real,  but  as 
great  as  possible.  No  two  things  can  be  wider  apart  than  disinterested 
benevolence  and  selfishness.  The  object  regarded  by  the  one,  is  the 
universe — God  and  his  intelligent  creation ;  while  the  object  regarded 
by  the  other  is  one's  own  self.  One  of  these  objects  is  the  greatest  it 
could  be,  and  the  other  the  least.  Benevolence  desires,  that  God  may 
have  all  possible  glory,  and  his  creation  as  much  holiness  and  blessed- 
ness as  he  can  communicate.  But  it  is  the  nature  of  self-love  to  be  re- 
gardless of  the  glory  of  God  and  the  perfection  of  the  moral  system  ; 
and  to  be  wholly  absorbed  in  its  own  little  concerns.  No  creature  can  be 
influenced  by  a  less  motive  than  that  which  governs  a  selfish  mind.  I 
presume  none  will  object  to  this  distinction  between  holy  and  sinful 
beings,  by  saying  it  is  merely  circumstantial.  The  difference  is  per- 
fect, it  can  not  be  more  so. 

2.  It  is  reasonable  to  be  believe  this  to  be  the  true  distinction  be- 
tween holy  and  unholy  beings,  because  it  can  not  be  real,  and  yet  be 
less.  He  that  is  not  disinterested  in  his  love  is  interested.  He  that 
is  not  benevolent  is  selfish.  He  who  has  not  a  heart  to  love  a  universe 
of  beings,  has  a  heart  to  love  none  but  himself.  It  is  not  rash  judging 
to  say,  the  man  whose  heart  does  not  incline  him  to  the  exercise  of 
universal  good  will,  does  not  regard,  for  its  own  sake,  the  happiness  of 
any  besides  himself.  Certain  it  is,  that  every  man  loves  his  own  hap- 
piness, however  foolish  may  be  the  methods  he  takes  for  its  promotion. 
He  may  have  a  regard  to  others  on  account  of  a  connection  of  interests, 
formed  by  some  particular  relation  wherein  they  stand  to  him,  by  means 
of  consanguinity,  intermarriages,  secular  business,  local  situation,  and 
other  similar  circumstances ;  and  yet  this  be  nothing  different  from  an 
ultimate  regard  to  his  own  honor,  interest,  and  happiness.  If  we  have 
a  regard  to  the  welfare  of  any  of  our  fellow  beings,  which  is  not  ori- 
ginated  by  self-love,  what  should  prevent  us  from  exercising  universal 
good  will?  And  if  we  fall  short  of  good  will  to  the  universe,  where 
can  wq  be  expected  to  stop,  short  of  confining  our  regard  to  ourselves  ? 
I  am  convinced  that  a  mere  rational  view  of  this  subject  will  lead  to 
the  adoption  of  this  sentiment ;  That  there  is  no  medium  between  a 
universal  good  will,  and  complete  selfishness ;  that  he  who  does  not 
make  a  common  interest  with  God  and  his  friends,  must  be  guilty  of 
living  only  to  himself. 

3.  We  have  reason  to  conclude  that  this  forms  the  distinction  of 
character  between  holy  and  unholy  beings,  because  we  can  have  no 
conception  of  its  being  a  real  difference,  and  yet  consisting  in  anything 
else.  It  is  evident,  no  essential  difference  can  exist  between  such  as 
have  one  ultimate  end,  and  are  influenced  by  the  same  class  of  motives. 
For  example,  there  can  be  no  fundamental  difference  between  those 


BENEVOLENCE.  273 

who  agree  in  being  entirely  govenied  by  motives  that  are  selfish.  If 
one  man  gives  his  earnings  to  the  poor,  while  another  hoards  them ;  if 
one  man  prays,  while  another  restrains  prayer ;  and  repents,  while  the 
other  is  committing  flagrant  crimes,  there  is  no  fmidamental  difference 
of  character,  in  case  selfish  motives  lie  at  the  bottom  of  all  these  dif- 
ferent actions.  Unless  the  better  conduct  proceed  from  better  motives, 
even  motives  which  are  not  selfish,  there  is  no  such  difference  as  to 
render  it  proper  to  denominate  the  one  holy,  and  the  other  sinful. 

4.  Another  reason  we  have  for  believing,  that  benevolence  and  sel- 
fishness form  the  proper  distinction  between  beings  that  are  holy  and 
sinful,  is  this ;  that  all  conceivable  traits  of  holy  and  sinful  character 
can  he  accounted  for  by  tJie  existence  of  these  two  principles  alone.  There 
is  no  holy  affection  or  action,  to  which  disinterested  benevolence  will 
not  give  birth.  Nor  is  there  any  affection  or  conduct  so  vile,  but  that 
a  selfish  spirit  is  bad  enough  to  generate  it.  Nor  is  it  possible  to  con- 
ceive of  a  single  sin,  which  can  not  be  traced  up  to  the  selfish  princi- 
ple as  its  source.  The  love  of  money  is  said  to  be  the  root  of  all  evil, 
because  it  is  the  root  of  very  much  evil ;  but  surely  covetousness  does 
not  prompt  men  to  such  sins  as  drunkenness  and  impurity.  Pride  also 
is  the  root  of  very  much  evil ;  but  the  sins  just  named,  together  with 
others  which  might  be  named,  are  not  produced  by  pride  ;  and  yet  are 
manifestly  the  fruit  of  selfishness.  Such  a  thing  as  unselfish  sin  is 
irrational,  it  has  no  place  in  the  moral  system.  Sin  can  not  be  com- 
mitted  without  motives ;  and  it  is  certain  it  can  not  proceed  from  those 
of  a  benevolent  character ;  for  reason,  as  well  as  scripture,  declares, 
that  love  worketh  no  ill  to  his  neighbor.  If  then  we  can  not  be  stimula- 
ted by  a  benevolent  motive  to  injure  another,  it  will  follow,  unless  we  can 
do  it  in  the  absence  of  all  motives,  that  such  as  are  of  a  selfish  char- 
acter are  the  only  ones  by  which  we  can  possibly  be  governed.  Who- 
ever will  think  intensely  on  this  subject  must,  I  am  persuaded,  become 
convinced  that  there  is  nothing  wrong,  either  in  the  heart  or  life,  which 
requires  any  other  cause  for  its  production  than  selfishness. 

5.  It  is  reasonable  to  believe  that  universal  good  will  and  selfishness 
form  the  true  distinction  between  good  and  bad  characters,  because  such 
good  will  is  an  affection  which  harmonizes  with  the  moral  system,  while  sel- 
Jish  affection  is  entirely  unharmonious  and  discordant.  Universal  good  will 

is  an  affection  which  sweetly  accords  with  the  fact,  that  we  have  a 
Creator  and  a  multitude  of  fellow  creatures,  who,  together  with  our- 
selves, constitute  one  grand  moral  system.  And  surely  no  affection 
can  be  approved,  which  does  not  tend  to  unite  us  to  the  system  of  which 
we  make  a  part.  Now  since  it  is  the  tendency  of  disinterested  love, 
in  its  various  modifications,  to  produce  this  union,  must  not  such  love 
be  the  very  essence  of  a  holy  character  ?  And  since  it  is  the  tendency 
of  selfishness,  to  sunder  this  union,  and  throw  the  moral  system  into  a 
state  of  contention  and  war,  must  not  such  an  affection  be  in  the  fullest 
sense  the  root  of  all  evil  ? 

6.  To  sustain  the  distinction  we  have  made  between  the  holy  and 
sinful  character,  reason  furnishes  us  with  an  argument  of  some  weight, 
derived  from  the  analogy  existing  between  the  different  works  of  God. 
There  is  undoubtedly  a  harmony  between  the  natural  and  moral  worlds. 


274  BKXKVOLENCE. 

since  both  have  one  divine  Author.""  In  the  natural  world  we  find  the 
various  parts  of  the  material  system  are  kept  together,  and  their  motions 
rendered  regular,  by  means  of  the  great  law  of  attraction.  In  this 
system  all  attract  and  are  attracted,  whether  they  be  near  together,  or 
far  apart.  The  greater  the  body  and  the  nearer  its  position,  the  greater 
attractive  power  it  exerts.  Were  one  of  these  bodies  to  exist  alone, 
it  would  even  then  have  the  same  attractive  power.  But  by  being 
surrounded  with  other  bodies  of  the  same  nature,  there  is  an  opportu- 
nity for  this  to  be  very  beautifully  exhibited.  Let  this  natural  law  be 
violated,  so  that  every  part  shall  have  a  repulsive,  instead  of  an  attract- 
ive power,  the  consequence  would  be,  that  the  harmony  of  the  spheres 
would  be  disturbed,  and  the  present  order  of  the  material  system  would 
be  immediately  exchanged  for  disorder  and  confusion. 

The  attraction  which  binds  together  the  material  system,  is  a  beau- 
tiful  illustration  of  that  benevolence  which  embraces  in  its  arras  the 
intellectual  universe.  Were  such  an  affection  to  govern  the  minds  of 
all  intelligent  beings,  it  would  secure  universal  order,  peace,  and  hap- 
piness. Selfishness  answers  to  repulsion  ;  and  its  direct  tendency  is  to 
destroy  the  harmony  and  happiness  of  the  moral  system.  Reason  now 
demands.  Has  the  Creator  given  the  law  of  attraction  to  the  material 
system,  as  the  means  of  preserving  its  harmony,  and  must  he  not  have 
made  a  moral  law  for  the  moral  system,  the  tendency  of  which  would 
be  to  preserve  a  holy  harmony  among  all  intelligent  beings  ? 

II.  This  distinction  between  holy  and  unholy  characters,  is  sup- 
ported by  revelation.  It  is  to  be  hoped  that  we  shall  take  heed  to  this,  as  to 
a  light  shining  in  a  dark  place.  Who  can  but  be  anxious  to  know  what 
the  word  of  God  has  said  on  an  article,  so  fundamental  to  the  religion 
of  the  heart  ?     I  remark, 

1st.  That  the  distinction  of  character  made  by  benevolence  and 
selfishness,  is  manifestly  recognized  in  the  hol}^  scriptures.  I  do  not 
say  that  the  words  themselves  frequently  occur.  Benevolence  occurs 
but  once,  and  selfishness  not  at  all.  But  the  ideas  these  terms  are 
adapted  to  convey,  are  of  frequent  occurrence.  Nor  is  there  any 
valid  objection  against  using  terms  in  theological  discourses,  which 
occur  but  seldom,  or  which  are  not  found  at  all  in  the  Bible.  As  to 
forming  our  sentiments  on  religious  subjects,  we  are  to  be  strictly  held 
to  the  law  and  to  the  testimony  ;  but  these  sentiments  we  have  a  right 
to  express  in  that  language  which  will  now  be  best  understood.  It 
may  become  quite  necessary  to  select  other  words  and  phrases,  besides 
those  which  we  find  in  the  scriptures  themselves,  for  the  purpose  of 
making  known  more  explicitly  what  are  the  opinions  we  adopt,  con- 
cerning  the  doctrines  they  contain.  The  necessity  arises  from  this 
circumstance  ;  that  all  sects,  however  different  their  creeds,  profess  to 
give  their  assent  to  every  article  of  faith  which  is  taught  in  the  scrip, 
tures.  If  therefore  you  ask  the  Unitarian,  if  he  does  not  believe  that 
the  Word  is  God  ;  he  will  tell  you.  Yes,  but  I  do  not  believe  that  Christ 
is  God  supreme.  Hence  it  becomes  necessary  to  distinguish  the  sen- 
timents  of  Trinitarians  on  this  subject,  by  saying  that  they  believe  in 

*  I  have  heard  of  a  certain  noted  teacher  of  theology,  who  used  repeatedly  lo  say  to 
his  students,  "  Young  men,  I  would  have  you  to  know,  that  the  same  God  made  the 
heavens  and  the  earth,  who  made  the  Bible." 


BKNEVOLEiNCE.  275 

the  proper  divinity  of  the  Savior,  although  this  phrase  is  not  found  in 
the  scriptures.  The  terms  total  and  entire  are  never  used  by  our  trans- 
lators  in  application  to  human  depravity ;  and  yet  they  answer  an 
important  purpose,  to  mark  the  sentiments  of  such  as  believe  that  men 
in  their  unrenewed  state  are  wholly  under  the  dominion  of  sin. 

I  repeat  the  remark,  that  the  word  of  God  recognizes  the  distinction 
of  character  which  is  made  by  benevolence  and  selfishness.  It  speaks 
of  some  men  as  living  unto  themselves ;  and  of  others,  as  not  living  unto 
themselves.  The  former  exhibit  a  selfish,  and  the  latter  a  disinterested 
character.  Some  are  said  to  lay  up  treasure  for  themselves,  in  dis- 
tinction  from  being  rich  toward  God.  This  implies  as  great  a  differ- 
ence, as  between  seeking  the  least,  or  the  greatest  good.  The  same 
moral  difference  is  discovered  in  this  injunction  :  "  Let  no  man  seek 
his  own,  but  every  man  another's  wealth."  Seeking  his  own,  to  the 
exclusion  of  another's  wealth,  is  entire  selfishness  ;  while  the  seeking 
of  another's  wealth,  as  an  object  dear  to  his  heart,  like  his  own,  is 
benevolence,  disinterested  and  universal.  When  it  is  said  that  charity 
"  seeketh  not  her  own,"  it  supposes  the  existence  of  a  love  which  does 
not  make  its  own  interest  its  ultimate  end.  What  I  wish  to  establish 
under  this  particular  head,  is  merely  this  ;  that  the  distinction,  which  we 
are  in  the  habit  of  making  between  good  and  bad  characters,  by  the  terms 
henevolence  and  selfishness,  is  not  a  human  invention,  but  is  manifestly 
sanctioned  by  the  word  of  God.  If  this  matter  is  established,  I  shall 
proceed  to  show, 

2dly.  That  the  word  of  God  not  only  recognizes  such  a  difference 
of  character,  but  evidently  employs  these  two  opposite  characteristics, 
to  describe  moral  good  and  evil.  When  Paul  said  concerning  Timothy, 
"  I  have  no  man  like  minded,  who  will  naturally  care  for  your  state  ; 
for  all  seek  their  own,  not  the  things  which  are  Jesus  Christ's ;"  two 
interests  are  supposed  to  exist,  the  one  benevolent,  and  the  other  selfish  ; 
and  to  seek  the  former  is  represented  as  indicative  of  moral  excellence, 
while  to  seek  the  latter,  namely,  a  selfish  interest,  is  stigmatized  as 
being  unworthy  of  men,  especially  men  engaged  in  the  ministry  of 
reconciliation.  Phil.  ii.  20,  21.  In  Paul's  second  epistle  to  Timothy, 
he  informs  him  that  in  the  last  days  perilous  times  should  come  ;  for, 
said  he,  "  men  shall  be  lovers  of  their  own  selves,  covetous,  boasters, 
proud,  &c.  Here  we  find  selfishness  placed  at  the  head  of  a  frightful 
catalogue  of  unholy  tempers  and  practices  ;  which  implies,  not  only, 
that  it  has  a  vile  nature  in  common  with  the  rest,  but  that  it  may  be 
considered  as  a  fountain  of  iniquity.  What  an  entire  contrast  to  this 
vile  affection  does  the  apostle  himself  manifest,  when  he  says  to  the 
Corinthians,  "  I  will  very  gladly  spend  and  be  spent  for  you,  though 
the  more  abundantly  I  love  you,  the  less  I  be  loved."  2  Cor.  12,  15. 
He  was  willing  to  spend  his  money  and  his  strength  for  their  benefit. 
And  this  he  was  cheerful  in  doing,  even  in  case  his  efforts  for  their 
good,  instead  of  raising,  should  lower  him  in  their  esteem.  But  why 
do  I  bring  into  view  the  examples  of  Timothy  and  Paul,  to  prove  that 
the  scriptures  speak  honorably  of  that  love  which  is  expansive  and  dis- 
interested  ?  Their  benevolence  was  of  the  right  kind,  but  it  was  mea- 
gre when  compared  with  that  of  their  Lord  and  Master.  "  For  ye 
know,"  said  Paul, "  the  grace  of  our  Lord  Jesus  Christ,  that  though  he 


276  BENEVOLENCE. 

was  rich,  yet  for  your  sakes  he  became  poor,  that  ye  through  his  pov- 
erty might  be  rich." 

3dly.  This  distinction  of  character  is  exhibited  in  the  moral  laM', 
■which  requires  disinterested  love,  and  forbids  selfishness.  In  requiring 
me  to  love  God,  my  neighbor,  and  myself,  it  presents  before  me  the 
whole  inteUigent  system  as  the  object  of  my  regard.  That  this  law 
does  not  allow  an  individual  to  make  himself  the  ultimate  end  of  his 
actions,  is  evident ;  for,  first,  it  requires  him  to  love  God  supremely, — 
secondly,  it  requires  him  to  love  his  neighbor  as  himself, — and  thirdly, 
it  threatens  his  disobedience  with  death,  the  destruction  of  all  his 
happiness  forever.  Such  a  threatening,  in  connection  with  such  re- 
quirements, serves  to  show,  that  since  God  does  not  make  as  much  of 
the  happiness  of  an  individual,  as  of  the  general  good,  it  must  be  wrong 
for  us,  the  subjects  of  his  government,  to  do  it.  Supreme  love  to  one's 
self  is  perfect  hostility  to  the  law ;  and  nothing  short  of  universal  good 
will  harmonizes  with  its  precepts  and  penalties. 

4thly.  The  unregenerate  and  the  regenerate  are  distinguished  by 
their  selfishness  and  their  benevolence  ;  which  shows  these  to  be  the 
characteristics  constituting  the  diflference  between  sinful  and  holy  be- 
ings.  That  this  is  the  real  difference  between  the  unconverted  and  the 
converted,  is  clearly  taught  by  the  apostle  in  this  passage  :  "  And  that 
he  died  for  all,  that  they  which  live  should  not  henceforth  live  unto 
themselves,  but  unto  him  that  died  for  them  and  rose  again.  2  Cor.  v. 
15.  The  whole  of  a  wicked  unregenerate  life  is  here  comprised  in 
one  thing,  viz.  selfishness  ;  for  this  is  clearly  the  import  of  the  charge 
brought  against  them  of  limng  unto  themselves.  And  wherein  do  they 
differ  from  this,  when  they  have  passed  from  death  unto  life  ?  They 
live  not  unto  themselves,  but  unto  him  that  died  for  them.  This  is  as 
much  as  to  tell  us,  that  the  new  birth  changes  selfish  into  benevolent 
men ;  for  living  to  him  who  died  for  us,  as  contrasted  with  living  unto 
ourselves,  implies  not  only  a  disposition  to  glorify  Christ,  but  also  to 
act  in  concert  with  him  in  doing  all  the  good  of  which  we  are  capable. 
When  the  same  apostle,  in  another  of  his  epistles,  says,  "  For  none  of 
us  liveth  to  himself,  and  no  man  dieth  to  himself;  for  whether  we 
live,  we  live  unto  the  Lord  ;  and  whether  we  die,  we  die  unto  the 
Lord" — he  is  describing  the  subjects  of  grace,  as  rising  above  that  sor- 
did selfishness  which  characterized  them  when  they  were  the  servants 
of  sin.  While  such  as  remain  servants  of  sin  live  unto  themselves,  and 
die  unto  themselves,  the  subjects  of  regenerating  grace  widely  differ 
from  them  ;  since  their  ultimate  end  in  wishing  to  live  or  to  die,  is  not 
selfish,  but  disinterested.     See  Rom.  xiv.  7,  8,  and  Phil.  i.  20 — 25. 

5thly.  Another  argument  derived  from  the  scriptures,  in  confirma- 
tion of  the  distinction  we  have  made  between  holy  and  sinful  charac- 
ters, is  this  :  They  who  by  profession  have  a  holy  character,  are  re- 
presented as  evincing  their  hypocrisy,  as  soon  as  they  make  it  appear 
that  their  religion  is  founded  on  selfishness.  Thus  it  is  said,  *'  Israel 
is  an  empty  vine,  he  bringeth  forth  fruit  unto  himself."  Again  it  is 
said,  "  Did  ye  fast  at  all  unto  me,  even  unto  me  ?  And  when  ye  did 
cat,  and  when  ye  did  drink,  did  ye  not  eat  for  •  yourselves,  and  drink 
for  yourselves  ?  "  Hos.  x.  1.  Zech.  vii.  5,  6.  These  passages  clearly 
teach  ua,  that  however  pious  any  may  appear,  it  is  all  hypocrisy,  if 


BEJN'KVOLEIS'Ci:.  277 

selfishness,  instead  of  God's  glory,  be  their  ultimate  end.  The  scrip, 
ture  never  considers  men  to  be  possessed  of  a  holy  character,  because 
they  pray  and  fast  and  give  alms,  if  self-love  be  the  actuating  principle. 
Nor  does  it  represent  them  as  holy,  because  they  repent  and  believe, 
unless  their  repentance  and  faith  work  by  love.  Nor  does  it  represent 
their  love  as  possessed  of  any  moral  worth,  let  it  be  ever  so  ardent,  in 
case  it  terminate  on  themselves.  "  If  ye  love  them  that  love  you,  (said 
the  divine  teacher,)  what  reward  have  ye  ?  Do  not  even  the  publicans 
the  same  ?  " 

6thly.  That  disinterested  love  and  selfishness  form  the  grand  dis- 
criminations of  character  among  intelligent  beings,  is  made  clear  by 
the  controversy  between  the  Lord  and  Satan  in  relation  to  the  religion 
of  Job.  The  Lord  asserted  Job's  superior  moral  excellence,  declaring 
him  to  be  a  perfect  and  upright  man,  one  who  feared  God  and  eschew- 
ed evil.  Satan  did  not  pretend  to  dispute  Job's  being  a  religious  man, 
even  more  religious  than  any  of  his  cotemporaries  :  but  he  insinuated 
that  all  his  religion  (and  he  designed  no  doubt  to  include  the  religion 
of  all  God's  other  servants,)  was  of  a  selfish  character ;  and  that  no- 
thing would  be  necessary  to  prove  it  to  be  so,  only  for  the  Lord  to  take 
away  those  blessings  of  his  providence  that  he  had  so  profusely  heaped 
upon  him.  With  a  view  to  establish  this  cardinal  point,  namely,  that 
the  religion  of  his  faithful  servants  is  not  based  on  love  to  themselves, 
but  is  of  a  disinterested  character,  the  Lord  suffered  Satan  to  strip  Job 
of  his  great  possessions  and  of  his  children  ;  to  fill  his  body  with  a 
painful  and  loathsome  disease,  and  in  other  ways  to  afilict  him,  as  far 
as  was  consistent  with  sparing  his  life.  Now  the  very  circumstance, 
that  the  Lord  consented  to  have  his  servant  thus  severely  tried,  for  the 
purpose  of  deciding  the  point  in  dispute,  is  sufficient  proof  that  in  His 
estimation  there  is  such  a  thing  as  a  religion  which  is  not  built  upon 
self-love ;  and  that  such  is  the  only  religion  which  will  meet  his  appro- 
bation.     See  Job  i.  and  ii. 

My  quotations  in  support  of  the  sentiments  contained  in  the  diflferent 
Articles  which  I  have  placed  before  my  readers,  have  hitherto  nearly 
all  of  them  been  taken  from  the  word  of  God  ;  which  indeed  is  the  only 
book  I  can  acknowledge  as  an  infallible  standard.  Yet  I  would  not 
undervalue  the  labors  of  those  men  who  have  not  only  diligently 
studied  the  inspired  word,  but  who  have  also  accompanied  their  studies 
with  much  prayer  for  divine  illumination.  And  now,  after  having 
shown  what,  in  my  opinion,  the  scriptures  have  taught  us  on  this  lead- 
ing article  of  experimental  religion,  I  propose  to  throw  before  the 
reader  the  sentiments  of  a  few  of  those  theological  writers,  who,  being 
dead,  yet  speak,  and  whose  praise  is  in  all  the  churches ;  that  he  may 
see  that  the  views  which  I  have  exhibited  on  this  subject  are  enter- 
tained by  men  of  different  countries,  and  belonging  to  different  denom- 
inations  of  Christians. 

President  Edwards  says,  "  True  virtue"  (by  which  he  intends  true 
Jwliness,)  "  most  essentially  consists  in  benevolence  to  being  in  gene- 
ral." And  that  which  he  made  the  opposite  of  benevolence  to  being 
in  general,  he  denominated  self-love.  Dr.  Scott  says,  "  The  more  dis- 
interested our  labors  are,  the  more  apostolical  they  must  be  allowed  to 
e."     Abp.  Leighton  clearly  represents  self-love  to  be  the  basis  of  all 

35 


278  BENEVOLENCE. 

moral  evil.  Here  are  his  words :  "  It  is  self-love  that  contracts  the 
heart,  and  shuts  out  all  other  love,  both  of  God  and  man,  save  only  so 
far  as  our  ovrn  interest  carries,  and  that  is  still  self-love."  Mr.  Henry, 
in  his  striking  manner,  exhibits  the  same  view  of  self-love,  when  he 
says,  "  Self  is  the  unity  in  which  the  world's  trinity  centres."  That  Mr. 
Fuller's  views  of  the  criminality  of  a  selfish  spirit,  were  in  accordance 
with  those  of  Edwards,  Leighton  and  Henry,  is  very  manifest :  "  Here- 
by,"  says  he,  "  know  we  the  spirit  of  truth  and  the  spirit  of  error.  Ev- 
ery false  system  originates  and  terminates  in  self.    This  is  the  character 

of  the  spirit  of  error. If  self-love  be  the  spring  of  our  religion,  it  is 

declared  by  our  Savior  to  be  of  no  value,  and  that  it  will  issue  in  no 
divine  reward."  Dr.  Bellamy  gives  us  his  views  of  both  sides  of  the 
contrast.  He  says,  "  The  gracious  nature  is  a  disposition  to  love  God 
supremely,  live  to  him  ultimately,  and  delight  in  him  superlatively ; 
and  this  sinful  nature  is  a  disposition  to  love  self  supremely,  live  to  self 
ultimately,  and  delight  in  that  which  is  not  God  wholly."  That  disin- 
terested benevolence  or  universal  good  will  is  the  sum  of  holiness, 
while  selfishness  is  the  fountain  of  all  iniquity,  is  clearly  exhibited  in 
the  Theology  of  Dr.  Dwight.  He  says,  "  Selfishness  consists  in  a  pre- 
ference of  ourselves  to  others,  and  to  all  others ;  to  the  universe  and  to 
God.  This  is  sin  ;  and  all  that  in  the  scriptures  is  meant  by  sin.  In 
every  individual  sin,  this  will  invariably  be  found  to  be  the  essential 
and  guilty  character.  Thus  sensuality  is  the  desire  of  self-gratification 
at  the  expense  of  any  and  all  other  happiness.  Thus  ambition  is 
the  desire  of  aggrandizing,  and  avarice  the  desire  of  enriching  our- 
selves, in  preference  to  the  interests  of  all  others.  From  this  spirit 
arises  all  our  opposition  to  God,  and  all  our  injustice  to  his  creatures. 
He  who  has  seriously  and  entirely  preferred  God  to  himself,  or  the 
good  of  the  universe  to  his  own  private,  separate  good,  has,  in  the  com- 
plete sense,  become  virtuous."  Dr.  Hopkins  says,  "  Holiness  consists 
in  disinterested  benevolence,  which  is,  in  the  nature  of  it,  and  in  all 
its  exercises,  wholly  contrary  and  opposed  to  self-love."  Again,  in 
speaking  of  the  renovated  character,  he  says,  "  It  consists  in  univer. 
SAL  BENEVOLENCE  ;  or  benevolencc  to  being  in  general  capable  of  hap- 
piness,  and  all  that  affection  or  exercise  of  heart  which  is  necessarily 
included  in  this.  Universal  benevolence,  or  goodness,  is  necessarily 
pleased  with  good  and  happiness,  wherever  it  takes  place  ;  for  it  seeks 
the  general  good,  and  that  to  the  greatest  possible  degree ;  it  must 
therefore  be  gratified  wherever  happiness  takes  place,  and  that  in  pro- 
portion to  the  degree  of  it." 

Some  object  to  the  scheme  of  disinterested  love,  that  it  does  not  har- 
monize with  that  system  of  moral  government  adopted  by  the  Supreme 
Ruler,  in  which  he  seeks  to  influence  his  subjects  to  obedience  by 
promises  and  threatenings.  This  objection  will  be  obviated  by  con- 
sidering ; 

First,  That  God's  approbation  of  holiness  and  opposition  to  sin  are 
not  selfish  exercises ;  for  he  loves  the  one  for  its  moral  excellence,  and 
the  other  he  hates  because  its  very  nature  is  hateful.  And  he  would 
have  his  creatures  feel  towards  these  moral  qualities,  which  are  of  such 
opposite  natures,  just  as  he  does  himself.  For  this  purpose  he  mani- 
fests his  feelings  by  the  sanctions  of  his  law  ;    promising  favor  to  the 


BEXEVOLEJfCE.  279 

obedient,  and  threatening  punishment  to  such  as  shall  disobey.  This 
manifestation  of  the  feeUngs  of  the  Lawgiver,  in  the  sanctions  annexed 
to  his  law,  is  adapted  to  exert  a  powerful  influence  on  the  minds  of  his 
loyal  subjects.  In  this  way  he  loudly  admonishes  them  to  imitate  him 
in  the  holiness  of  his  character.  But  as  soon  as  any  one  becomes 
averse  to  the  pursuits  of  holiness,  and  inclined  to  the  ways  of  sin,  so  as 
to  be  deterred  from  external  transgression  by  nothing  but  the  dread  of 
punishment,  he  is  already,  in  the  sight  of  God,  a  fallen  creature. 

Secondly.  The  prospect  of  the  good  promised,  or  of  the  evil  threat- 
eued,  may  exert  an  influence  on  the  subjects  of  moral  government, 
without  supposing  them  to  be  actuated  by  selfish  motives,  or  to  place 
private  above  public  good.  God  values  the  good  of  each  individual 
among  his  creatures ;  therefore,  while  he  does  not  allow  him  to  make 
his  own  happiness  his  chief  end,  he  requires  him  to  take  care  of  it, 
and  do  himself  no  harm.  As  a  LaAvgiver,  he  marks  out  to  him  the 
path  of  duty,  kindly  assuring  him,  that  it  is  also  the  path  of  safety ;  at 
the  same  time  admonishing  him  that  the  way  of  transgressors  is  hard. 
If  a  traveler  start  back,  because  he  sees  a  precipice  before  him,  it 
would  not  follow  as  a  necessary  consequence,  that  he  does  it  under  the 
influence  of  a  selfish  motive  ;  for  a  disinterested  motive  will  influence 
a  man  to  preserve  his  life. 

Thirdly.  Though  the  sanctions  of  the  law  do  actually  take  hold  of 
the  selfish  feelings  of  depraved  creatures,  still  it  furnishes  no  proof  that 
the  structure  of  the  law  is  such  as  to  foster  a  spirit  of  supreme  love  to 
ourselves.  It  is  doubtless  true,  that,  while  men  have  no  love  of  holi- 
ness, nor  hatred  of  sin,  they  may  be  so  allured  by  the  promises,  and 
alarmed  by  the  threatenings  of  God's  word,  as  to  be  induced  to  do  ma- 
ny things,  for  the  sake  of  securing  their  own  happiness  and  avoiding 
that  strange  punishment  to  which  they  are  exposed.  God  makes  a 
merciful  use  of  their  selfish  hopes  and  fears,  to  bring  them  under  those 
instructions  necessary  to  their  salvation  ;  and  yet  he  requires  them  all 
this  time  to  be  governed  by  motives  of  a  different  character.  Until  the 
idol  self  is  dethroned,  there  is  no  genuine  obedience  either  to  the  law 
or  to  the  gospel,  because  they  are  not  influenced  by  the  promises  and 
threatenings,  in  such  a  manner  as  God  requires. 

According  to  the  representation  made  in  the  parable  of  the  prodigal 
son,  it  was  his  starving  condition  which  led  him  to  consider  his  ways 
and  think  of  his  father's  house.  But  had  he  returned  with  as  selfish 
feelings  as  those  which  prompted  him  to  leave  the  paternal  roof,  he 
would  not  have  <met  such  a  hearty  Avelcome  from  his  abused  father. 
That  which  prepared  him  for  his  father's  embrace,  was  the  change  that 
he  had  undergone  in  his  mind  :  and  this  could  have  been  nothing  less 
than  a  change  from  a  selfish  to  a  disinterested  character. 

To  the  scheme  of  disinterested  religion  it  is  objected,  that  Moses,  in 
what  he  did  for  Israel,  had  respect  to  the  recompense  of  reward  ;  and 
that  even  Christ  was  influenced,  by  the  joy  set  before  him,  to  endure 
the  cross.  To  this  objection  I  reply, ^rs^,  That  both  Moses  and  Christ 
might  value  the  reward  promised  to  their  labors  and  sufferings,  and  yet 
not  make  this  reward  their  supreme  object.  I  reply,  secondly,  That  the 
reward  which  God  has  promised  to  them  who  love  him,  is  adapted  to 
please  none  except  benevolent  minds.    The  heaven  that  is  sought  from 


280  BENEVOLETs'CE. 

selfish  motives,  is  in  reality  a  heaven  which  would  not  please  beings  of 
a  benevolent  character ;  for  holy  enjoyment  constitutes  no  part  of  its 
bliss.  But  the  heaven  which  was  sought  by  Moses,  who  spent  so  much 
time  in  communion  with  God  ;  and  by  David,  who  said,  "  I  shall  be 
satisfied,  when  I  awake,  with  thy  likeness  ;"  and  by  Paul,  who  de- 
sired to  depart  and  be  with  Christ ;  and  by  Christ  himself,  who  said, 
"  My  meat  is  to  do  the  will  of  him  who  sent  me  :"  and  indeed  by  the 
whole  company  of  his  redeemed  people ;  is  a  heaven  of  perfect  holi- 
ness, where  selfishness  will  have  no  place.  As  to  the  Redeemer  him- 
self, the  joy  that  was  set  before  him,  by  which  he  was  enabled  to  en- 
dure the  cross,  despising  the  shame,  was  not  so  much  the  prospect  of 
his  own  glorification  in  heaven,  as  of  the  happy  result  of  his  death  in 
the  salvation  of  the  elect  world,  to  the  praise  of  the  glory  of  divine 
grace.  To  be  sustained,  in  prospect  of  such  a  reward,  furnished  deci- 
sive  proof  that  his  heart  was  not  contracted  with  selfishness,  but  enlar- 
ged by  the  most  expansive  benevolence. 

The  reader  can  not  but  perceive  that  the  benevolence  which  has  been 
described  in  this  Article  is  something  of  an  entirely  different  nature 
from  the  thing  of  the  same  name  which  abounds  in  the  unregenerate 
world.  Their  benevolence  overlooks  the  glory  of  God  and  the  interests 
of  his  great  and  everlasting  kingdom.  It  confines  its  regards  to  7nen  ; 
and  even  in  regarding  them,  it  overlooks  their  most  valuable  interests. 
It  exerts  no  purifying  influence  upon  the  heart  or  life,  but  can  flourish 
in  company  with  pride,  debauchery,  and  gross  impiety.  But  the  be- 
nevolence which  characterizes  the  Christian,  is  one  of  the  fruits  of  the 
Spirit,  being  shed  abroad  in  the  heart  by  the  Holy  Ghost.  Gal.  v.  27. 
Rom.  V.  5.  He  is  deeply  convinced,  that  by  nature  he  had  no  such 
principle  within  him  ;  that  he  did  not  love,  until  he  was  born  of  God. 
He  is  also  convinced,  that  as  he  was  indebted  to  the  Holy  Ghost  for 
first  imparting  this  pure  affection,  he  is  still  dependent  on  his  gracious 
aid  for  its  preservation  and  increase. 

I  would  fain  hope,  that  every  mind  is  convinced  there  are  two,  and 
but  two  kinds  of  love  which  actuate  moral  agents,  considered  as  such ; 
the  one  being  comprehensive  of  all  holy,  and  the  other  of  all  sinful  af- 
fection ;  and  that  the  objects  of  their  supreme  regard  are  as  different 
as  the  whole  universe  of  beings,  and  that  individual  called  self.  None 
are  represented  in  the  scriptures  as  sincerely  regarding  a  portion  of  the 
universe,  who  are  destitute  of  that  benevolence  which  disposes  them  to 
embrace  the  whole.  There  are  but  two  moral  interests.  We  are  for 
Christ,  or  we  are  against  him ;  we  are  for  the  interests  of  the  universe 
of  God,  or  we  are  against  them.  The  patriot,  if  he  does  not  love  the 
whole  world,  loves  his  own  country  only  in  relation  to  himself. 

It  is  certain  that  the  scriptures  do  not  represent  self-love  to  be  the 
ground  work  of  the  Christian  character ;  but,  on  the  contrary,  as  the 
fruitful  source  of  all  manner  of  iniquity.  That  love  which  is  "  the  root 
of  the  matter,"  and  the  foundation  of  all  such  religious  experiences  as 
God  will  approve,  is  a  love  which  seeketh  not  her  own  interest  exclu- 
sively,  nor  as  her  chief  end. 


BENEVOLENCE.  281 


THE      ARTICLE       HARMONIZED. 

In  the  Introduction  it  was  intimated,  that  religion  could  not  be  true, 
and  yet  be  discordant ;  that  therefore  a  harmony  must  exist  between 
its  doctrines  and  experiences.  As  we  have  gone  through  with  a  con- 
nected series  of  doctrines,  comprising  those  which  are  most  fundamen- 
tal to  the  gospel  system  ;  and  have  entered  on  the  experimental  depart- 
ment, by  taking  a  view  of  benevolent  love,  that  grace  of  the  Spirit  which 
is  the  source  of  all  the  rest,  it  will  be  important  that  we  now  turn  back 
and  place  it  by  the  side  of  each  of  the  doctrinal  Articles,  for  the  pur- 
pose of  determining  whether  it  be  in  reality  harmonious  with  them. 
If  this  shall  be  found  to  harmonize  Mdth  the  doctrines,  it  will  not  be 
necessary  to  spend  as  much  time  in  pointing  out  that  harmony  in  rela- 
tion to  the  others  ;  since  that  disinterested  love  which  is  the  subject  of 
this,  forms  the  basis  of  all  the  subsequent  Articles  of  the  experimental 
system. 

Between  this  fo'st  Article  of  the  experimental  system  and  the  Jirst  of 
the  doctrinal,  the  harmony  is  very  manifest.  That  glorious  Being 
whom  that  doctrine  teaches  us  to  believe  in,  this  Article  of  experience 
teaches  us  supremely  to  love  ;  or  rather  that  he  is  thus  loved  by  every 
one  who  is  born  of  the  Spirit.  God  himself  is  the  great  pattern  as  well 
as  object  of  love.  He  loves  the  intelligent  system,  i.  e.  himself  and  his 
creatures,  with  infinite  strength.  His  children  have  not  infinite  strength 
to  exert ;  but  they  love  the  same  great  object ;  and  will  never  be  satis- 
fied  with  themselves,  until  they  love  with  all  the  strength  they  possess. 
When  our  benevolence  is  exercised  towards  a  being  who  has  the  infi- 
nite fullness  there  is  in  Jehovah,  it  can  not  be  employed  in  wishing  him 
to  be  greater,  holier  or  happier  than  he  is ;  but  it  will  lead  us  to  rejoice 
in  his  exaltation  and  supreme  felicity.  The  apostle  could  not  add  to 
the  greatness  or  blessedness  of  his  Savior,  whom  he  declared  to  be  over 
all,  God  blessed  forever  ;  yet  he  could  manifest  his  benevolent  regard 
by  adding  his  ainen  to  the  declaration.     Rom.  ix.  5. 

But  though  the  essential  glory  of  God  admits  of  no  augmentation, 
there  is  still  scope  for  the  exercise  of  benevolence  towards  him  ;  for  in 
the  doctrine  of  the  second  Article  we  learn,  that  by  means  of  his  works 
he  has  begun  a  manifestation  of  his  glory,  in  which  he  takes  a  real  sat- 
isfaction, and  which  is  capable  of  being  increased  without  end.  The 
benevolence  existing  in  the  heart  of  every  convert  prepares  him  to  re- 
joice in  this  manifestation,  as  the  means  of  honoring  the  Creator,  and 
giving  existence  to  creatures  furnished  with  capacities  both  to  love  and 
enjoy  him.  It  also  prepares  him  to  desire  that  the  uncreated  glory 
may  be  more  ^ully  displayed  to  the  admiring  view  of  all  holy  creatures, 
whether  on  earth  or  in  heaven.  "  Lord  what  wilt  thou  have  me  to  do 
in  helping  forward  the  display  of  thy  glory  ?  "  is  the  inquiry  of  every 
one  whose  heart  is  expanded  with  benevolence.  The  more  perfect 
our  love,  the  more  entirely  shall  we  seek  to  promote  the  declarative 
glory  of  God.  While  God  makes  his  glory  his  chief  end,  he  does  not 
allow  us  to  make  a  chief  end  of  our  glory  ;  for  between  these  different 
ultimate  ends  there  can  be  no  harmony.  Experimental  religion,  if 
genuine,  is  the  cftect  of  the  Spii"it  of  God  operating  in  the  heart ;  and 


282  UKiNEVOLKNCE. 

the  people  whom  he  forms  for  himself,  will  be  prepared  to  show  forth 
his  praise,  and  to  do  it  cordially. 

There  is  a  manifest  agreement  between  this  Article  and  the  third. 
Indeed,  benevolence  is  nothing  different  from  the  moral  law,  experi- 
mentally  known.  Concerning  every  good  man  it  is  said,  The  law  of 
his  God  is  ill  his  heart.  Under  the  doctrinal  part  of  this  work,  we 
were  led  to  consider  the  law  of  God  as  a  system  of  rules,  requiring  us 
to  exercise  disinterested  love  towards  God  and  our  fellow  creatures : 
and  now,  under  the  experimental  department,  the  heart  of  the  Christian 
is  displayed  to  our  view  as  actually  exercising  that  love. 

Some  are  not  willing  to  have  Christian  experience  represented  by 
our  returning  to  the  holiness  of  the  moral  law.  But  the  holiness  of 
the  law  and  of  the  gospel  is  the  same.  We  know  that  the  believer  in 
Christ  is  dead  to  the  law,  as  a  foundation  of  his  justification  ;  but  to 
regulate  his  obedience,  there  can  be  no  rule  superior  to  the  moral  law. 
It  is  absolutely  perfect,  being  a  transcript  of  God's  own  holy  nature. 
The  law,  it  is  true,  as  contradistinguished  from  the  gospel,  enjoins  no 
such  duty  as  repentance  tow^ards  God,  or  faith  towards  our  Lord  Jesus 
Christ,  because  it  is  supposed  to  be  given  to  creatures  who  stand  in  no 
need  of  repentance,  nor  the  righteousness  of  faith.  But  the  repentance 
and  faith  required  in  the  gospel,  are  nothing  more  than  different  modi- 
fications of  that  love  which  the  law  requires.  The  same  is  true  of 
every  other  grace  of  the  Spirit,  Avhich  goes  to  make  up  the  character 
of  the  believer  in  Christ.  We  acknowledge  there  is  a  wide  difference 
between  the  religion  of  a  legalist  (so  called)  and  that  of  the  humble 
Christian  :  but  the  religion  of  a  legalist,  though  he  derives  his  name 
from  the  law,  is  in  reality  as  different  from  that  which  is  required  in 
the  law,  as  from  that  which  is  enjoined  in  the  gospel.  Were  the  love 
which  is  required  by  the  law,  and  that  which  is  experienced  by  the 
Christian  convert  in  their  very  nature  unlike,  what  harmony  would 
there  be  between  the  law  and  the  gospel ;  and  how  could  both  emanate 
from  the  same  divine  source  '/ 

This  Ai'ticle  is  harmonious  with  the  fourth  in  the  doctrinal  series, 
viz.  that  which  relates  to  our  apostacy  and  depravity.  The  harmony 
appears  by  the  perfect  contrast  between  the  depraved  and  renovated 
character,  which  these  two  Articles  respectively  exhibit.  In  that  we 
saw  creatures  forsake  God,  and  here  we  see  them  return.  When  they 
departed,  self-gratification  led  them  away  ;  when  they  return,  self  is 
dethroned,  and  God  is  again  exalted.  Apostacy  and  reconciliation 
have  the  same  contrariety  to  each  other,  as  supreme  love  to  self  and 
supreme  love  to  God. 

The  view  which  has  been  given  of  disinterested  love,  as  constitu- 
tinfy  the  perfection  of  the  Christian  character,  has  an  eviilent  agreement 
witii  the  fifth  Article.  The  atonement  (the  subject  of  that  Article)  is 
a  most  grand  exhibition  of  benevolence.  God's  so  loving  the  world  as 
to  o-ive  his  only  begotten  Son,  to  redeem  rebels  from  rebellion,  both 
from  its  spirit  and  its  punishment,  is  the  highest  proof  of  the  existence 
of  a  love  which  is  disinterested.  In  this  he  manifests  good  will,  not 
to  rebels  only,  but  also  io  those  creatures  who  need  no  redemption. 
That  declaration  of  his  righteousness,  which  is  made  by  the  death  of 
Christ,  was  designed,  as  we  have  reason  to  believe,  not  only  to  redeem 


BENEVOLENCE.  283 

fallen  creatures  from  the  curse  of  the  law,  but  also  to  serve  as  means 
for  preventuig  others  from  falling  under  that  curse.  The  glory  of  re- 
demption is  never  truly  seen  by  any,  except  such  as  have  their  hearts 
enlai'ged  with  that  charity  that  seeketh  not  her  own. 

When  the  sixth  and  seventh  Articles  are  viewed  in  their  connection, 
they  furnish  a  strong  argument  in  support  of  this,  with  which  we  have 
begun  our  experimental  system.  Would  creatures,  in  the  perilous 
condition  of  the  race  of  Adam,  universally  and  obstinately  reject  an 
offer,  to  be  saved  from  an  eternity  of  exquisite  torments,  in  case  the 
acceptance  of  this  offer  implied  nothing  more  than  a  religious  modifi- 
cation of  self-love  ?  If  we  admit  the  truth  of  the  two  Articles  referred 
to,  we  shall  be  compelled  to  believe,  that  supreme  love  to  self  is  our 
native  character ;  and  that  supreme  love  to  God  is  that  which  is  re- 
quired to  give  us  a  title  to  the  salvation  of  Christ.  If  efforts  of  a 
selfish  nature  could  entitle  us  to  this  salvation,  the  whole  unrenewed 
world  would  not  agree  in  rejecting  the  gospel  offer.  Therefore  it  is 
not  strange  that  they,  who  base  their  system  on  well  regulated  self- 
love,  should  expect  to  be  able,  without  the  mighty  energy  of  the  Spirit, 
to  persuade  men  to  embrace  those  offers  of  deliverance  from  the  wrath 
to  come,  which  they  calculate  to  enforce  b)'  all  the  arguments  and  elo- 
quence which  they  can  put  in  requisition. 

Between  this  and  the  eighth  Article  the  harmony  is  veiy  apparent. 
If  regeneration  is  a  fundamental  change,  as  in  that  Article  it  was  shown 
to  be,  the  regenerate  must  possess  that  unselfish  love  which  has  been 
described  in  this.  Without  it  they  can  not  be  radically  different  from 
what  they  were  before  the  change  took  place.  Any  system  of  theology 
that  excludes  disinterested  affection  from  its  experimental  department, 
must,  in  order  to  be  consistent,  exclude  regeneration  from  the  list  of  its 
doctrines  :  for  between  selfish  sinners  and  selfish  converts  no  radical 
difference  exists.  What  different  nature  has  selfish  repentance  from 
the  sin  repented  of?  Love  and  hatred  are  very  different  names  ;  but 
when  they  are  both  based  on  selfishness,  their  natures  are  alike.  What 
real  difference  was  there  between  the  hatred  which  Shimei  manifested 
toward  king  David,  when  he  was  driven  from  his  throne,  and  the  love 
he  expressed  on  the  occasion  of  his  restoration  ? 

Some  may  think,  however  much  selfishness  there  may  be  in  our  love 
to  our  fellow  men,  that  we  can  not  love  God  from  selfish  motives.  Why 
may  not  selfishness  be  the  motive  in  one  case  as  well  as  in  the  other  1 
"  Sinners  love  those  that  love  them."  When  the  Lord  brought  the 
children  of  Israel  out  of  Egypt  and  through  the  Red  Sea,  they  appeared 
to  love  him  ;  they  sang  his  praise,  and  promised  obedience  to  his  laws ; 
but  they  soon  forgat  his  works.  They  doubtless  thought  their  love  was 
ardent ;  but  the  sequel  showed  them  to  be  lovers  of  pleasures  more  than 
lovers  of  God.  You  may  adorn  the  convert  with  ever  so  many  bril- 
liant  characteristics,  both  external  and  internal ;  but  if  among  these 
characteristics  you  do  not  include  love,  even  that  which  rises  above 
every  selfish  consideration,  he  is  nothing  ;  he  still  needs  conversion  ; 
for  that  selfish  heart,  which  was  the  fountain  of  all  his  wickedness, 
yet  remains.  You  can  point  out  no  radical  difference  between  such  a 
convert,  and  the  world  that  lieth  in  wickedness.  But  as  soon  as  you 
distinguish  your  convert  by  affections  which  are  of  a  disinterested  na- 


284  BENEVOLENCE. 

ture,  you  present  a  character  that  differs  essentially  from  all  the  uure- 
generate  men  in  the  world.  Now  we  can  understand  the  significancy 
of  that  inspired  proverb,  "  The  righteous  is  more  excellent  than  his 
neighbor." 

The  ninili  Article  relates  to  the  sovereignty  of  divine  grace  in  regen- 
eration, and  the  tenth  to  the  eternal  purpose  of  God  concerning  the 
display  of  this  grace  ;  and  while  these  doctrines  are  a  bright  illustra- 
tion of  the  most  disinterested  benevolence  in  Him,  they  require  the  same 
enlarged  affection  on  our  part,  to  prepare  us  for  their  cordial  reception. 
The  sovereign  grace  of  God  in  predestinating  rebels  to  be  conformed 
to  the  image  of  his  Son,  and  then  proceeding  to  bring  them  into  that 
conformity,  is  a  high  display  of  pure  love.  His  confining  this  favor  to 
a  part,  is  no  proof  of  anything  contracted  in  his  benevolent  feelings  ; 
since  he  has  given  us  satisfactory  evidence,  that  it  is  through  no  want 
of  universal  good  will  we  are  not  all  chosen  to  salvation.  A  candid 
attention  to  the  sacred  volume,  will  most  certainly  lead  us  to  this  con- 
elusion  ;  that  it  was  neither  malice,  nor  indifference,  towards  the  hap- 
piness  of  Pharaoh,  or  Judas,  or  any  other  reprobate,  which  induced  the 
holy  Sovereign  to  leave  him  out  of  the  number  of  his  elect.  He  would 
have  included  those  whom  he  has  left  out,  had  he  not  seen  that  with 
such  an  an-angement,  his  glorious  name  would  not  have  been  so  fully 
declared  in  all  the  earth.  Rom.  ix.  17,  18.  This  reconciled  his  benev- 
oient  heart  to  their  reprobation,  that  is,  to  their  remaining  forever  sinful 
and  wretched.  The  same  view  of  things  will  quiet  the  feelings  of  such 
of  his  creatures  as  are  benevolent.  That  disinterested  spirit,  which  will 
cause  us  to  desire  the  salvation  of  all  men,  even  our  enemies,  will  pre- 
vent our  murmuring  at  the  sovereignty  of  grace,  though  we  may  have 
fearful  apprehensions  concerning  the  salvation  of  our  friends,  and  even 
of  our  own  souls  :  but  selfishness  is  never  pleased  that  God  should  have 
the  prerogative  of  selecting  the  vessels  of  mercy ;  and  will  always 
quarrel  with  particular  election,  unless,  through  some  delusive  hope,  it 
expects  to  derive  personal  advantage  from  the  doctrine. 

That  love  which  is  not  selfish,  will  prepare  the  heart  to  accord  with 
the  doctrine  of  the  eleventh  Article,  namely,  a  free  and  merciful  justifi- 
cation  by  faith  in  Christ.  Such  a  justification,  when  rightly  understood, 
is  very  pleasing  to  that  heart  where  self  is  dethroned  and  the  Lord 
exalted.  As  such  a  justification  for  revolted  subjects,  is  the  only  one 
which  establishes  the  law,  it  is  the  only  one  that  will  please  the  benev- 
olent, who  have  the  lr,w  written  in  their  hearts,  and  therefore  must 
rejoice  in  its  establishment. 

No  disagreement  can  be  discovered  between  benevolence  as  an 
exercise  of  the  heart,  and  the  twelfth  of  our  doctrinal  Articles.  Love 
to  God  will  lead  us  to  rejoice  in  that  display  of  his  natural,  and  espe- 
cially of  his  moral  attributes,  which  is  made  in  so  keeping  all  his  saints 
in  his  hand,  that  none  of  their  steps  shall  fatally  slide  ;  and  our  love  to 
his  saints  will  lead  us  to  rejoice,  that  their  amiable  character,  and 
consequent  blessedness,  are  secured  to  them  by  a  covenant  which  is 
ordered  in  all  things  and  sure.  Neither  is  it  any  proof  of  selfishness 
that  a  loyal  subject  of  the  King  of  Zion,  should  rejoice  that  his  own 
loyalty,  together  with  the  enjoyment  of  his  Sovereign's  favor,  is  secured 
by  the  same  gracious  covenant. 


BENEVOI.ENCK.  285 

The  next  Article  iu  the  series  of  doctrines  relates  to  the  general 
judgment,  when  we  must  all  appear  before  the  bar  of  Christ.  To  the 
question,  "  Who  may  abide  the  day  of  his  coming  ?  "  it  may  be  answer- 
ed,  Every  man  who  is  experimentally  acquainted  with  that  disinterested 
religion  which  has  now  been  described.  All  such,  and  none  others, 
will  love  his  appearing.  They  alone,  who  have  a  heart  to  prefer  gen- 
eral to  private  good,  will  be  prepared  cordially  to  acquiesce  in  the 
decisions  of  the  great  day,  and  unite  with  Christ  in  passing  judgment 
on  all  the  company  of  the  wicked,  though  it  may  include  many  of  those 
who  were  their  near  relatives  and  friends.  In  the  day  of  judgment, 
God  will  make  a  separation  between  the  subjects  of  his  moral  govern, 
ment,  placing  all  the  benevolent  on  his  right  hand,  and  the  selfish  on 
his  left.  He  will  make  it  manifest,  that  their  possessing  the  benevolent 
character,  or  their  failing  to  possess  it,  is  the  very  reason  why  these 
places  are  assigned  them.  They  will  be  made  fully  sensible,  that  had 
the  character  of  each  class  been  different,  their  places  at  the  judgment 
seat  would  have  been  reversed. 

The  society  of  heaven  will  be  composed  of  an  innumerable  company 
of  angels,  and  a  multitude  which  no  man  can  number  redeemed  from 
the  earth.  Among  all  this  blessed  company,  selfish  affection  will  have 
no  place,  and  therefore  strife  and  contention  can  not  enter.  They  will 
all  be  perfectly  united  to  God,  the  source  of  being  and  blessedness  ; 
and  as  they  will  take  a  deep  interest  in  each  other's  happiness,  they 
will  do  every  thing  in  their  power  for  its  promotion.  Were  one  selfish 
creature  to  be  admitted  within  the  walls  of  the  New  Jerusalem,  the 
perfect  peace  of  the  holy  city  would  be  disturbed.  One  selfish  affection 
would  tend  to  interrupt  its  perfect  tranquillity.  They  who  sustain  what 
among  men  are  called  virtuous  characters,  without  any  disinterested 
affections,  will  be  as  wholly  unmeet  for  the  society,  exercises,  and 
enjoyments  of  heaven,  as  the  vicious  themselves. 

They  whom  the  Judge  will  sentence  to  prison,  will  all  be  alike  in 
this  respect ;  they  will  possess  nothing  better  than  a  completely  selfish 
character.  And  as  they  take  no  interest  in  the  glory  of  God  and  the 
good  of  his  eternal  kingdom,  it  is  proper  they  should  have  no  part  nor 
lot  in  the  matter.  Their  selfishness  will  fit  them  forever  to  blaspheme 
God's  holy  name,  though  he  will  exhibit  convincing  evidence  that  he 
has  governed  in  righteousness,  and  never  for  a  moment  lost  sight  of  the 
interests  of  the  moral  system.  They  will  have  no  heart  to  rejoice  in 
the  blessedness  of  the  inhabitants  of  heaven.  To  their  selfish  hearts, 
this  blessedness  will  be  a  source  of  misery.  And  their  destitution  of 
benevolence  will  prevent  their  having  any  real  sympathy  with  each 
other  under  their  sufferings.  On  the  contrary,  the  scriptures  give  us 
reason  to  beUeve  that  the  wicked,  in  the  regions  of  despair,  will  be  much 
employed  in  reviling  and  tormenting  each  other. 

This  comprehensive  Article  in  experimental  religion  agrees  with  the 
last  in  the  doctrinal  department,  namely,  that  which  relates  to  the 
universal  decrees  and  agency  of  God.  They,  who  by  means  of  a  moral 
transformation  are  possessed  of  true  benevolence,  stretch  their  desires 
abroad,  even  to  the  uttermost  bounds  of  the  universe.  Their  wishes 
are  great ;  but  what  can  such  atoms  do  to  accomplish  the  good  they 
desire  ?     They  feel  themselves  altogether  incompetent  to  devise  or  ex- 

36 


286  BENEVOLENCE. 

ecute  a  plan  which  shall  insure  it ;  but  they  have  confidence  in  the 
only  wise  God,  that  he  has  ability  and  disposition  to  devise  and  exe- 
cute that  plan  which  shall  display  his  infinite  attributes  to  the  best  ad- 
vantage,  and  give  existence  to  such  a  system  of  creation  and  providence 
as  shall  be  most  adapted  to  please  all  beings  possessed  of  a  benevolent 
heart.  This  leads  them  to  rejoice  to  hear  that  he  has  a  determinate 
counsel,  even  before  they  Imow  what  it  is ;  for  they  are  sure  it  must 
be  wise  and  bevevolent :  it  also  leads  them  to  rejoice  to  learn,  that  he 
worketh  all  things  after  the  counsel  of  his  will ;  for  this  assures  them 
that  the  plan  which  was  laid  in  wisdom  will  be  fully  executed. 


REMARKS. 

1.  We  are  now  furnished  with  additional  internal  evidence  of  the 
divine  origin  of  the  scriptures.  We  find  they  inculcate  a  religion 
which  claims  dominion  over  men's  hearts ;  a  religion  which  is  not  at 
all  satisfied  with  merely  gaining  our  assent  to  its  doctrines,  or  our  con- 
sent to  adopt  its  rites  and  forms.  Nor  does  this  religion  approve  of  any 
inward  affections,  except  they  rise  above  a  selfish  interest,  and  seek 
the  good  of  a  universe  of  beings.  This  is  the  only  system  of  the  kind 
which  has  ever  appeared  in  our  apostate  world.  And  we  may  rest 
assured,  that  such  a  disinterested  scheme  was  never  originated  by 
selfish  men.  Their  religious  systems  have  always  been  based  on  self, 
ishness.  But  here  is  a  religion  which  represents  selfishness,  in  all  its 
shapes  and  forms,  to  be  nothing  better  than  iniquity,  and  enmity  against 
God.  And  who  is  there  that  can  not  see,  that  a  religion,  which  is 
based  on  universal  good  will,  excels  every  selfish  scheme,  '*  as  far  as 
light  excelleth  darkness  ?  "  Let  that  benevolence,  which  has  been  de- 
scribed in  the  foregoing  Article,  be  actually  experienced  by  all  the 
human  family,  and  its  result  would  decide  the  question  as  to  the  origin 
of  the  Christian  religion  ;  since  it  would  unite  and  hold  together  a  dis- 
united and  contentious  world.  And  this  would  be  a  miracle  indeed ! 
Selfishness  has  generated  all  that  disunion  and  contention  which  have 
thus  far  rendered  the  earth  a  field  of  blood.  To  effect  the  removal  of 
these  evils,  nothing  is  needed  but  the  universal  diffusion  of  that  love 
which  is  impartial  and  disinterested. 

2.  It  is  not  difficult  to  perceive  that  all  those  systems,  which  either 
leave  out  the  internal  part  of  religion,  or  approbate  such  affections  as 
aim  at  no  higher  end  than  self-enjoyment,  either  in  this  or  a  future 
world,  must  not  only  be  fundamentally  erroneous,  but  ruinous.  It  is 
in  vain  that  any  of  us  attempt  to  make  up  in  quantity  an  essential  de- 
fect in  the  quality  of  our  religion.  No  scheme  of  religion  can  incul- 
cate so  much  in  externals,  or  in  affections,  as  to  render  it  worthy  of 
the  least  regard,  if  it  be  based  on  the  principle  of  making  our  own 
happiness  the  ultimate  end  of  our  actions.  Any  scheme  of  doctrine, 
which  is  founded  on  this  principle,  is  in  opposition  to  the  glory  of  God 
and  the  interests  of  his  extensive  dominion.  Truth  in  doctrine  can  be 
distinguished  from  error,  by  its  agreement  with  the  principle  of  disin- 
terested  love.  To  feel  indifferent  respecting  the  doctrinal  system  we 
shall  adopt,  is  as  unwise  as  for  the  founder  to  be  indifferent  concern- 


BENEVOLENCB.  287 

ing  the  mold  into  which  he  shall  pour  his  liquid  metals,  when  it  is  his 
object  not  only  to  make  a  vessel,  but  to  make  one  of  a  particular  shape 
and  size.  For  as  the  metals  receive  shape  from  the  mold  into  which 
they  are  poured,  so  does  our  experimental  religion  receive  its  form  and 
character  from  the  scheme  of  doctrine  into  which  we  pour  our  warm 
affections ;  or,  in  other  words,  the  scheme  which  we  heartily  embrace 
and  love.  When  we  obey  from  the  heart  that  form  of  doctrine  which  is 
delivered  us  in  the  word  of  God,  our  religion  is  genuine ;  but  when 
we  obey  from  the  heart  some  other  form  of  doctrine,  essentially  differ- 
ent  from  this,  our  religion  must  be  false.     See  Rom.  vi.  17. 

3.  In  the  light  reflected  by  this  leading  Article  in  the  experimental 
system,  we  are  able  to  see  that  such  religious  excitements  as  sanction 
and  promote  a  selfish  religion,  and  which  fill  the  churches  with  con- 
verts  of  such  a  character,  are  unspeakably  mischievous  in  their  tend- 
ency. Their  tendency  would  be  mischievous,  if  their  converts  were 
not  to  gain  admission  within  the  walls  of  t»ur  Jerusalem  ;  because  the 
influence  of  such  excitements  is  to  bring  into  disrepute  the  real  work 
of  the  Holy  Spirit :  but  when  they  do  gain  an  admission  within  her  sa- 
cred walls,  the  injuiy  done  to  the  cause  of  truth  and  holiness  is  incal- 
culable. Converts,  whose  religion  is  all  based  on  supreme  love  to 
themselves,  are  the  bane  of  the  church.  One  while  their  zeal  is  fiery 
and  flaming,  and  then  they  have  none  at  all.  Having  never  preferred 
Jerusalem  above  their  chief  joj^,  they  can  not  be  depended  on  to  seek 
her  peace.  They  constitute  the  proper  materials  for  heretics  of  every 
description.  Such  converts  either  make  painful  work  for  the  disci, 
pliue  of  the  church,  or  they  are  a  dead  weight  to  its  spiritual  interests. 
While,  therefore,  we  ought  to  esteem  those  excitements,  which  are 
produced  by  the  clear  exhibition  of  divine  truth,  applied  by  the  Holy 
Ghost,  to  be  the  greatest  of  all  blessings,  let  us  deprecate  those  which 
are  of  a  selfish  character.  It  is  possible  that  where  a  disinterested 
scheme  of  doctrine  is  preached,  it  may  be  accompanied  with  measures 
which  are  of  such  a  deceptive  character,  as  greatly  to  expose  men  to 
trust  in  a  superficial  conversion. 

4.  In  deciding  on  the  character  of  our  personal  religion,  the  grand 
inquiry  must  be,  Is  it  disinterested  ?  Does  it  rise  above  a  supreme  re- 
gard to  our  own  happiness  ?  If  we  pay  our  debts,  and  give  of  our 
goods  to  feed  the  poor,  it  does  not  prove  our  religion  to  be  of  the  right 
kind,  in  case  we  are  honest  and  liberal  from  selfish  motives.  If  we 
•pray,  and  even  love  to  pray,  the  pharisees  did  the  same ;  but  the  pride 
and  self-righteousness  of  their  hearts  rendered  their  prayers  an  abomi- 
nation to  the  Lord.  Neither  is  internal  religion  any  better  than  that 
which  is  external,  if  self-love  be  its  source.  Nor  is  love  to  our  neigh- 
•bor,  nor  even  to  God  himself,  any  evidence  that  our  religion  is  genuine, 
in  case  we  love  them  only  for  the  sake  of  securing  our  own  happiness. 
Our  repentance,  faith,  submission,  and  other  graces,  must  all  be  brought 
to  this  test ;  we  must  be  able  to  see  that  there  is  something  of  a  disin- 
terested  nature  in  them,  before  we  can  determine  our  religion  to  be 
such  as  will  meet  the  approbation  of  our  Judge. 


S88  COMPLACENCE    IN    HOLINESS. 


ARTICLE    II. 

Complacence  in  holiness  is  both  common  and  peculiah  to  all 
holy  beings. 

Complacence,  as  well  as  benevolence,  is  in  the  scriptures  denomi- 
nated love.  God  is  said  to  love  the  righteous,  and  to  hate  and  abhor 
the  wicked.  The  meaning  is,  that  God  has  feelings  of  complacency 
towards  the  righteous,  while  his  feelings  towards  the  wicked  are  en- 
tirely the  reverse.  When  benevolent  affection  is  the  thing  in  view,  it 
is  proper  to  say,  that  God  loves  the  wicked,  as  well  as  the  righteous. 
There  is,  therefore,  a  manifest  distinction  between  benevolence  and 
complacence,  though  both  are  comprehended  in  the  word  love.  Good- 
will is  of  the  same  import  as  benevolence,  and  delight  the  same  as 
complacence.  The  former  may  and  ought  to  be  strong,  where  there  is 
no  goodness  of  character ;  but  the  latter  can  not  be  consistently  exer- 
cised at  all,  except  where  there  is  something  amiable  in  the  object ; 
and  should  always  be  proportionate  to  the  degree  of  amiableness  which 
is  manifested. 

Holiness  is  a  word  extensively  used  to  describe  that  which  is  ami- 
able in  the  character  of  moral  agents.  Those  men,  who  have  been 
renewed  in  the  spirit  of  their  mind,  delight  in  holiness  :  and  in  this  they 
agree  with  all  the  good  beings  in  the  universe.      Every  holy  being 

EXERCISES  COMPLACENCE  IN  EVERY  OTHER  HOLY  BEING,  BUT  IN  NONE 

OF  A  DIFFERENT  CHARACTER.  God  delights  in  the  holy  angels,  but 
not  in  those  that  sinned.  The  former  are  said  always  to  behold  his 
face ;  which  expression  must  import  their  uninterrupted  enjoyment  of 
his  smiles.  But  his  abhorrence  of  the  latter  he  manifested  when  he 
cast  them  down  to  hell ;  and  he  continues  to  manifest  it  by  their  being 
reserved  in  everlasting  chains  under  darkness,  unto  the  judgment  of 
the  great  day.  And  all  this  difference  of  feeling  towards  the  angels  of 
light  and  the  angels  of  darkness,  is  in  view  of  their  different  characters. 
Were  the  holy  and  the  wicked  angels  to  exchange  characters,  the  de- 
light and  the  abhorrence  which  the  Almighty  Ruler  now  exercises 
towards  them  respectively,  would  be  immediately  reversed. 

While  the  apostate  angels  hate  the  God  of  holiness,  the  angels  of 
light  have  complacency  in  him;  and  for  this  very  reason,  that  he  is  a 
God  of  holiness.  It  is  with  delightful  admiration  "  they  cry  one  to 
another,  saying.  Holy,  holy,  holy,  is  the  Lord  of  hosts ;  the  whole  earth 
is  full  of  his  glory."  They  appear  to  be  ravished  with  the  displays  of 
divine  holiness,  with  which  they  perceive  the  whole  earth  to  be  filled. 
In  these  displays  the  apostate  angels  take  no  delight,  though  they  prob- 
ably serve  to  increase  their  convictions  of  the  goodness  of  the  divine 
character.  They  were  far  from  being  pleased  with  the  Savior,  even 
when  constrained  to  acknowledge  him  to  be  "  the  Holy  One  of  God." 

Among  the  children  of  Adam,  God  confines  his  complacential  love  to 
such  as  possess  a  holy  character  :  "  I  love  them  that  love  me."    "  God 


COMPLACENCE    IN    HOLINESS.  280 

judgeth  the  righteous,  and  God  is  angry  with  the  wicked  every  day." 
"  For  the  righteous  Lord  loveth  righteousness ;  Jiis  countenance  doth 
behold  the  upright.''^  Prov.  viii.  17.  Ps.  vii.  11,  and  xi.  7.  The  reason 
of  such  opposite  feelings  towards  these  two  classes  of  men,  is  implied 
in  the  very  names  by  which  they  are  distinguished.  That  the  righte. 
ousness  of  the  one,  and  the  wickedness  of  the  other,  form  the  whole 
ground  of  the  delight  and  abhorrence,  which  the  Most  High  exercises 
towards  them  respectively,  is  made  evident  by  this  ;  that  whenever  any 
one  belonging  to  the  class  of  the  wicked  is  transformed,  and  becomes 
possessed  of  the  character  of  the  righteous,  he  is  no  longer  abhorred, 
but  immediately  becomes  an  object  of  divine  complacency. 

Let  us  go  where  we  will,  we  shall  find  the  assertion  true,  that  holy 
beings  exercise  complacence  in  such  as  are  holy,  and  in  none  else.  In 
our  apostate  world,  the  saints  have  complacency  in  God ;  and  for  this 
very  reason,  because  he  is  holy  ;  while  sinners,  who  remain  under  the 
dominion  of  sin,  are  for  the  very  same  reason  displeased  with  him. 
Nothing  is  more  common  in  the  sacred  writings,  than  to  distinguish 
these  two  classes  of  men  by  their  love  and  hatred  of  God.  The  saints 
are  represented  as  loving  God  and  delighting  in  him  :  but  concerning 
sinners  it  is  said,  they  do  not  like  to  retain  God  in  their  knowledge. 
Rom.  i.  28.  It  is  also  manifest  that  the  same  holy  character,  which 
attracts  the  one  class  to  him,  is  the  very  thing  which  drives  the  other 
from  him.  The  saints  exalt  the  Lord  their  God,  and  worship  at  his 
footstool,  because  he  is  holy.  They  glory  in  his  holy  name.  They  say 
of  him,  "  He  is  glorious  in  holiness."  Ps.  xcix.  5  ;  cv.  3.  Ex.  xv.  11. 
But  to  those  who  are  not  recovered  from  the  dominion  of  sin,  "  His 
ways  are  always  grievous."  And  that  it  is  the  holiness  of  his  ways 
which  render  them  grievous,  is  proved  by  this ;  they  say  to  God's 
messengers,  "  Cause  the  Holy  One  of  Israel  to  cease  from  before  us." 
Ps.  X.  V.  Isa.  XXX.  11.  The  very  thing  which  fills  heaven  with  bless- 
edness, renders  them  unhappy. 

The  saints  exercise  the  love  of  complacence  towards  their  fellow 
saints,  towards  all  of  them,  and  none  others.  However  strong  their 
benevolent  feelings  are  towards  the  impenitent,  (and  for  some  of  them 
they  can  truly  say  that  they  have  great  heaviness  and  continual  sorrow 
of  heart,)  still  they  confine  their  complacency  to  such  as  are  partakers 
of  the  divine  nature.  David  calls  the  saints,  that  are  in  the  earth,  the 
excellent,  and  then  adds,  In  whom  is  all  my  delight.  Ps.  xvi.  3-  In  all 
these  excellent  characters  he  had  delight ;  and  to  them  was  it  restrict- 
ed. That  love  to  the  brethren,  mentioned  by  the  apostle  John  as  a 
distinguishing  mark  of  true  grace,  must  mean  a  complacence  in  their 
holy  character  ;  for  this  alone  is  the  love  which  is  to  be  restricted  to 
them.  All  those  \vho  have  passed  from  death  unto  life,  love  their  breth- 
ren in  Christ,  for  the  truth's  sake  that  is  in  them.  There  are  some  of 
those,  in  whom  they  have  no  delight,  that  have  every  thing,  except  ho- 
liness  of  character,  to  draw  forth  their  complacency.  They  have  tal- 
ents,  refinement,  affluence,  generosity,  and  a  high  standing  in  society ; 
and  among  this  number  there  may  be  some  who  are  allied  to  them  by 
the  tenderest  ties  of  nature  :  and  yet  they  can  not  feel  that  union  of 
heart  with  any  of  them  which  they  have  with  their  brethren  in  Christ. 
But  as  soon  as  the  most  unlovely,  among  the  enemies  of  the  Lord,  and 


290  COMPLACENCE    IN    HOLINESS. 

even  among  their  own  personal  enemies,  throw  down  the  weapons  of 
their  rebelhon,  and  give  evidence  of  a  holy  character,  they  immediately 
become  objects  of  their  complacency.  In  the  light  reflected  by  the 
scriptures  on  this  subject,  several  things  are  made  very  manifest. 

1.  That  holiness  is  the  bond  of  union  among  all  beings  of  a  holy 
character.  Since  every  holy  being  loves  with  complacence  every  other 
such  being,  whether  superior  or  inferior,  whether  in  his  own  or  any 
other  world  ;  and  since,  in  this  peculiar  sense,  he  loves  none  else,  it 
must  be  evident,  that  their  holiness  is  the  whole  ground  of  their  mutual 
love,  that  is,  their  delight  in  one  another.  Holiness,  in  the  estimation 
of  this  whole  class  of  beings,  is  that  which  constitutes  their  moral 
beauty  or  amiableness.  The  scriptures  speak  of  "the  beauties  of  holiness, 
and  of  the  beauty  of  the  Lord,"  and  of  his  "  beautifying  the  meek  with 
salvation  ;  "  which  consists  in  expelling  sin  from  their  hearts  by  the 
introduction  of  holy  affections.  Ps.  ex.  3  ;  xxvii.  4  ;  cxlix.  4.  In 
holiness  of  chai'acter  consists  all  the  beauty  of  the  Infinite  Mind,  and 
of  all  created  minds. 

U.  This  mutual  complacency  among  holy  beings  is  not  a  selfish  or 
partial  affection.  There  is  in  it  no  respect  of  persons  ;  character,  ir- 
respective of  the  person  possessing  it,  is  the  only  thing  which  is  re- 
garded as  an  object  of  delight.  They  do  not  love  holiness  in  them- 
selves, because  it  is  their  own  ;  for  they  love  it  as  much  in  others  as  in 
themselves.  God  has  infinitely  more  complacency  in  himself  than  he 
has  in  his  creatures  ;  and  for  this  reason,  that  he  has  an  infinitely  greater 
share  of  moral  excellency.  His  children  on  earth  do  not  love  their 
own  character  because  it  is  their  own  ;  for  just  so  far  as  their  charac- 
ter is  unholy,  it  is  in  their  own  view  unlovely,  and  they  abhor  them- 
selves.  They  not  unfrequently  have  more  delight  and  confidence  in 
their  brethren  than  in  themselves,  because  they  believe  them  to  be  pos- 
sessed of  a  greater  degree  of  that  which  constitutes  amiableness  of 
character.  According  to  the  apostolic  injunction,  they  "  esteem  others 
better  than  themselves."     Phil.  ii.  3.    Rom.  xii.  10. 

3.  This  complacence,  which  holy  beings  have  in  each  other,  is  an 
exercise  of  heart.  It  is  not  a  mere  assent  of  the  understanding  to  the 
excellent  nature  of  holiness,  but  a  sweet  delight  in  it.  They  who  de- 
light in  holiness,  are  thereby  united  in  the  bond  of  perfectness.  They 
are  of  one  heart  and  one  soul,  even  though  their  number  may  amount  to 
a  multitude.  Acts  iv.  32.  Such  as  have  no  complacency  in  holiness 
may  be  convinced  that  it  nevertheless  forms  the  only  true  excellency 
of  character ;  for  the  word  of  God  has  declared,  "  The  righteous  is 
more  excellent  than  his  neighbor:"  and  sometimes  they  witness  the 
fruits  of  this  superior  excellency.  Saul  appears  to  have  been  fully 
convinced  that  David  possessed  an  excellency  of  character  which  he 
himself  did  not,  when  he  said,  "  Thou  art  more  righteous  than  I."  But 
his  conviction  differed  widely  fix>m  the  complacency  which  Jonathan  his 
son  exercised  towards  the  same  person  ;  a  description  of  which  Ls 
given  in  these  emphatic  words  :  "  And  it  came  to  pass,  when  he  had 
made  an  end  of  speaking  unto  Saul,  that  the  soul  of  Jonathan  was  knit 
unto  the  soul  of  David ;  and  Jonathan  loved  him  as  his  own  soul."  1 
Sam.  xviii.  1.  The  love  of  holiness  produces  the  sweetest  union  of 
holy  minds. 


COMPLACENCE    IN    HOLINESS.  291 

4.  This  bond  of  perfectness  which  unites  holy  beings,  lays  a  foun. 
dation  for  delightful  intercourse.  They  love  to  think  and  speak  of  each 
other ;  especially  to  commune  together.  The  psalmist  spoke  the  mind 
of  the  whole  renovated  generation,  when  he  said,  in  an  address  to  God, 
"  I  am  a  companion  of  all  them  that  fear  thee."  Ps.  cxix.  63.  They 
who  are  born  of  God  love  the  society  of  their  brethren ;  and  they  love 
it  most,  when  they  perceive  them  to  make  the  clearest  exhibition  of 
that  character  by  which  they  are  distinguished  from  the  men  of  the 
world. 

The  saints  greatly  delight  in  communion  with  God ;  and  it  is  not 
merely  because  they  are  dependent  on  him,  and  can  not  live  without 
his  help.  The  enjoyment  they  have  in  prayer,  arises  very  much  fi'ora 
the  advantage  which  this  duty  affords  them  of  contemplating  his  holi- 
ness. And  God  himself  takes  pleasure  in  holding  communion  with  his 
people,  because  of  the  holy  beauty  he  sees  in  them.  It  is  the  Bride- 
groom of  the  church  who  says,  "  Let  me  hear  thy  voice  ;  for  sweet  is 
thy  voice,  and  thy  countenance  is  comely." 

5.  This  complacency  which  we  are  considering,  is  manifestly  a 
right  frame  of  heart.  It  is  an  approbation  of  that  which  in  its  nr.ture 
is  right.  It  is  a  love  to  the  truth,  and  to  those  who  have  known  the 
truth,  for  the  truth's  sake  that  dwelleth  in  them  ;  and  is  therefore  itscSlf 
"truth  in  the  inward  parts."  It  is  self-evident  that  holiness  is  beautiful 
and  lovely,  in  distinction  from  sin.  The  judgment  even  of  the  unholy 
will  decide  in  favor  of  it :  therefore  the  complacency  which  the  regen- 
erate have  in  each  other,  and  which  is  restricted  to  beings  of  a  holy 
character,  is  a  striking  proof  that  they  are  in  reality  saints,  or  holy 
ones.  Were  they  to  exercise  the  same  complacency  towards  men  of 
an  opposite  character ;  were  they  to  delight  in  the  enemies  of  the  Lord 
as  they  do  in  his  friends,  the  evidence  of  a  radical  change  would  be 
lost.  As  to  the  love  of  good  will,  were  we  not  to  extend  it  to  the 
wicked  as  well  as  the  righteous,  we  could  have  no  claim  to  the  Chris- 
tian  character  ;  but  the  reverse  is  true  of  that  kind  of  love  of  which 
we  are  now  treating :  for  if  we  Avere  to  extend  our  complacency  to  the 
wicked  as  well  as  the  righteous,  there  could  be  no  evidence  that  we 
ourselves  were  righteous.  It  is  spoken  of  as  an  evidence  that  our  Re- 
deemer's character  was  excellent,  that  he  loved  righteousness  and  hated 
wickedness. 

I  wish  to  have  it  kept  in  mind,  every  step  we  proceed  in  our  search 
after  the  right  way,  that  as  soon  as  we  have  discovered  any  truth,  in 
doctrine,  in  experience,  or  practice,  we  have  discovered  something  that 
has  all  the  word  of  God  in  its  favor.  The  same  inspired  book,  which 
every  where  requires  us  to  exercise  good  will  to  all  men,  not  excepting 
the  vilest,  does  as  uniformly  restrict  our  complacency  to  the  men  who 
love  God  and  keep  his  commandments.  Were  it  not  so,  the  Bible 
would  be  at  variance  with  itself:  but  now  it  is  harmonious.  Of  this 
we  shall  form  a  better  conception,  when  we  proceed  to  take  a  view  of 

THE       ARTICLE       HARMONIZED. 

The  harmony  between  this  Article  of  experimental  religion,  and  the 
one  going  before  it,  with  which  we  commenced  the  series,  is  very 


292  coMPLACKrccE  in  holiness. 

manifest.  Under  that  Article  it  was  shown,  that  benevolent  beings 
seek  a  general  good,  while  those  devoid  of  benevolence  confine  their 
regard  to  themselves.  It  was  shown,  that  all  true  excellency  of 
character  consists  in  this  expansive  love,  in  its  various  branches ; 
and  that  selfishness,  which  is  its  opposite,  is  comprehensive  of  all  sin. 
With  this  exhibition  of  benevolence,  as  the  foundation  of  experimental 
religion,  what  can  be  more  harmonious  than  the  complacency  which 
has  just  now  been  described.  In  thejorder  of  nature,  the  love  of  bene- 
volence precedes  the  love  of  complacency,  both  in  the  subject  and  object 
of  the  affection,  that  is,  both  in  the  one  who  loves  and  in  the  one  who 
is  loved.  Holy  complacency  can  not  exist  in  your  mind  until  benevo- 
lence is  there  to  originate  it ;  and  it  can  not  go  forth  towards  your 
neighbor,  until  benevolence  shall  appear  in  him,  to  render  him  an  at- 
tractive object. 

Under  the  present  Article  it  has  been  shown  (and  I  trust  to  every 
one's  satisfaction)  that  holy  beings  confine  their  delight  to  such  as  are 
holy  ;  though  their  good  will  is  extended  to  all,  irrespective  of  charac- 
ter. And  is  it  not  perfectly  easy  to  understand  why  they  do  so  1  They 
confine  their  delight  to  the  lioly,  because  they  extend  their"  good  will  to 
alL  They  can  delight  in  none,  who  are  enemies  to  the  infinite  good 
they  seek.  As  far  as  they  are  benevolent,  they  invariably  seek  the 
diflfusion  of  happiness,  which,  indeed,  is  all  comprised  in  seeking  the 
glory  of  God.  No  consideration  can  induce*  them  to  relinquish  this 
ultimate  end.  Were  the  Christian  to  be  told,  that  the  pursuit  of  his 
darling  object  would  cost  him  his  life,  his  religion,  if  in  suitable  exer- 
cise, would  prepare  him  to  reply,  "  I  am  ready  not  to  be  bound  only, 
but  to  die,  for  the  name  of  the  Lord  Jesus."  While  benevolent  beings 
are  earnestly  seeking  the  advancement  of  the  great  and  everlasting 
kingdom  of  Jehovah,  they  look  around  the  universe,  to  see  who  are ' 
united  with  them  in  seeking  this  glorious  object ;  and  just  as  many 
as  appear  to  give  evidence  of  loving  what  they  love,  and  seeking  what 
they  seek,  they  spontaneously  delight  in,  and  receive  into  the  number 
of  their' friends. 

To  say,  complacence  is  exercised  by  all  holy  beings  towards  those 
of  the  same  character,  is  to  say,  that  benevolent  beings  delight  in  one 
another  on  account  of  their  benevolence.  The  way  is  now  prepared  for 
us  to  see  why  they  have  such  a  sweet,  uniting  affection  towards  each  oth- 
er.  It  is  not  merely  because  they  have  one  kind  of  character ;  for  this 
is  true  of  beings  who  are  selfish,  who  are  nevertheless  described  as 
"  hateful  and  hating  one  another."  The  reason  is  this  :  benevolent 
beings  agree  in  loving  supremely  a  common  object ;  and  one  infinitely 
worthy  of  concentrating  all  their  affections.  Selfish  beings  agree  in 
this  ;  that  every  one  seeks  his  own  things.  Here  are  as  many  centres 
as  there  are  individuals.  The  thing  is  illustrated  in  the  world  of  na- 
ture, by  what  is  called  the  attraction  of  repulsion.  But  benevolent 
beings,  like  the  planets,  are  all  drawn  around  a  common'centre ;  or, 
like  the  different  particles  composing  the  same  body,  they  cleave  toge- 
ther and  become  one.  If  you  prefer  Jerusalem  above  your  chief  joy, 
you  must  of  necessity  be  pleased  with  every  man  who  gives  you  evi- 
dence  that  he  does  the  same  ;  and  so  long  as  your  confidence  in  his 
sincerity  shall  remain,  your  pleasedness  with  his  character  must  also 


COMPLACENCE    IN    HOLINESS.  293 

remain.  And  who  can  help  seeing,  that  if  it  is  right  to  exercise  good 
will  towards  the  whole  universe,  it  must  of  course  be  right  to  exercise 
complacence  towards  all  who  give  evidence  of  possessing  that  disin- 
terested affection  ?  And  if  it  is  right  to  exercise  the  love  of  compla- 
cence towards  these,  on  this  very  account,  it  must  be  equally  proper  to 
withhold  it  from  all  those  who  possess  a  different  character.  A  dis- 
pleasedness  with  the  character  of  wicked  men,  as  well  as  complacency 
towards  those  that  are  good,  is  evidential  of  a  sanctified  heart :  "  Do 
not  I  hate  them,  O  Lord,  that  hate  thee  ?  and  am  I  not  grieved  with 
those  that  rise  up  against  thee  ?  I  hate  them  with  a  perfect  hatred  ;  I 
count  them  mine  enemies."  Ps.  cxxxix.  21,  22.  This  was  not  a  ha- 
tred excited  by  malice  ;  but  the  hatred  which  holiness  has  towards  sin. 
All  such  as  are  not  recovered  from  the  depravity  of  nature,  are  at 
heart  hostile  to  the  kingdom  of  Christ.  To  exercise  complacency  to- 
wards men  of  their  character,  would  be  incompatible  with  supreme 
love  to  Christ  and  attachment  to  his  holy  cause. 

The  correctness  of  this  second  Article  rests  on  that  of  the  jirst ;  and 
this  can  not  be  gainsayed,  while  the  truth  of  that  is  acknowledged.  If 
disinterested  benevolence  is  a  holy  affection,  constituting  the  root  of  all 
that  experimental  religion  which  is  approved  by  the  word  of  God,  it  is 
most  certain  that  complacency,  extended  to  all  the  benevolent,  and  to 
them  alone,  must  be  one  of  its  first  and  most  natural  branches. 

This  branch  of  experimental  religion,  I  am  persuaded,  will  be  found 
to  agree  with  the  doctrines  of  the  gospel,  particularly  as  they  are  exhib- 
ited under  Part  I.  It  agrees  with  the  first  doctrine,  which  relates  to 
the  existence  and  perfection  of  God.  While  benevolence  contemplates 
the  Deity  as  infinitely  great,  and  says.  Let  him  be  glorified, — let  him 
be  blessed  forever !  complacence  contemplates  him  as  infinitely  good, 
and  makes  him  the  object  of  supreme  delight.  His  benevolent  regard 
to  the  interests  of  the  universe,  altogether  surpasses  the  united  benev- 
olence of  men  and  angels  ;  he  is,  therefore,  the  grand  object  of  holy 
complacency.  Holy  creatures  delight  themselves  in  the  Lord,  and  that 
not  merely  because  he  has  commanded  them,  and  they  must  do  it,  or 
expose  themselves  to  his  eternal  displeasure  ;  but  their  love  is  without 
dissimulation.  They  are  sincere  when  they  say,  "  There  is  none  holy 
as  the  Lord  :"  and  when  they  call  God  their  "  exceeding  joy."  1  Sam. 
ii.  2.    Ps.  xliii.  4. 

Passing  over  the  second  Article  of  doctrines,  as  not  being  sufficiently 
different  from  the  first  to  be  here  distinctly  noticed,  let  us  see  how  this 
branch  of  experience  agrees  with  the  third,  namely,  that  which  relates 
to  the  perfection  of  the  law.  The  law  is  not  amoral  agent,  and  is  not 
therefore  holy  in  the  same  sense  with  its  divine  Author ;  but  as  a  bright 
expression  of  his  holy  nature,  it  must  be  an  object  of  dehght  to  all  those 
who  have  complacency  in  holy  beings.  David  said,  "  O  how  love  I 
thy  law  !"  and  Paul,  "  I  delight  in  the  law  of  God  after  the  inward 
man."  A  law  so  calculated  to  secure  the  honor  of  the  Supreme  King, 
and  to  promote  order  and  happiness  among  his  subjects,  must  be  de- 
hghted  in  by  all  who  wish  well  to  the  interests  of  the  universe.  The 
whole  of  revealed  truth  is  of  the  same  pure  nature  as  the  law,  and  is 
therefore  adapted  to  please  the  taste  of  all  such  as  are  born  of  the  Spi- 
rit.     Each  one  can  say,  "  Thy  word  is  very  pure  ;  therefore  thy  ser. 

37 


294  COMPLACKNCE    IN    HOLINESS. 

vant  loveth  it."  Ps.  cxix.  140.  The  purity  of  God's  word  consists 
in  this,  that  it  is  all  of  it,  whether  it  be  doctrine  or  precept,  law  or 
gospel,  so  constructed  as  to  favor  the  system  of  benevolence,  and  put 
down  every  thing  which  is  founded  on  selfishness.  Were  the  word  of 
God,  like  all  the  false  systems  of  religion  on  earth,  so  constructed  as 
to  favor  selfishness,  it  could  not  be  said  to  be  very  pure  ;  or  even  pure 
at  all.  Had  this  been  the  character  of  the  Bible,  there  could  have 
been  no  evidence  of  its  being  the  word  of  God  :  neither  could  such 
men  as  are  redeemed  from  iniquity  have  been  pleased  with  it. 

The  next  Article  presents  to  our  view  man's  apostacy  from  God. 
With  this  unprovoked  rebellion  holy  complacency  has  no  fellowship, 
though  it  gives  full  credit  to  the  testimony  of  the  scriptures  in  relation 
to  it ;  but  the  atonement,  which  is  exhibited  in  the  succeeding  Article, 
is  viewed  with  intense  interest  and  great  satisfaction  ;  whether  it  be 
considered  as  the  means  of  unfolding,  to  the  best  advantage,  the  glory 
of  the  benevolent  Creator,  or  of  augmenting  the  blessedness  of  his 
creatures. 

HoAv,  it  will  be  said,  can  Christians,  Avho  embrace  in  their  benevo- 
lent desires  the  whole  world,  take  any  pleasure  in  such  doctrines  as 
sovereign  grace  and  particular  election  ?  But  is  there  nothing  to  gratify 
benevolent  hearts  in  doctrines  which  represent  the  Father  of  mercies 
as  resolutely  determined  to  subdue  and  save  a  multitude  of  rebellious 
men,  notwithstanding  their  infinite  guilt  and  deadly  opposition  to  his 
holy  dominion  ?  But  some  will  say,  How^  can  we  have  complacency 
in  doctrines,  which  suppose  another  multitude  to  be  passed  by,  as  not 
included  in  the  election  of  grace  ?  We  answer,  By  our  possessing 
the  temper  of  Jesus  Christ,  who  rejoiced  in  spirit,  and  said,  "  I  thank 
thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them  unto  babes : 
even  so,  Father  ;  for  so  it  seemed  good  in  thy  sight."  Christ  was 
benevolent,  and  yet  he  rejoiced  in  the  distinguishing  grace  of  his  Fa- 
ther.  His  Father,  too,  was  benevolent ;  and  yet  this  distinguishing 
grace,  in  revealing  to  babes  what  he  hid  from  the  wise  and  prudent, 
seemed  good  in  His  sight.  What  satisfied  the  infinitely  kind  heart  of 
our  Redeemer,  should  satisfy  us.  Of  this  we  may  be  certain,  that 
while  it  is  benevolence  that  prompts  the  Father  to  draw  some  of  our 
guilty  reluctant  race  to  his  Son,  it  is  not  through  any  deficiency  of 
this  amiable  spirit,  that  others  are  left  to  refuse  proffered  mercy,  and 
perish.  The  diflference  which  is  now  made  by  sovereign  grace,  will 
be  seen  at  the  day  of  judgment,  and  thence  onward  through  intermin- 
able ages.  They  who  have  complacency  in  the  holiness  of  God's 
character,  w^hich  is  displayed  in  what  is  done  in  this  world,  will  be 
prepared  to  enjoy  the  scenes  of  the  judgment  day,  and  the  display  of 
his  glory  which  will  be  made  by  the  retributions  of  eternity. 

Benevolent  minds,  when  properly  enlightened,  can  not  fail  to  be  de- 
lighted with  the  truths  of  the  closing  Article  of  the  doctrinal  series, 
namely,  That  God  has  a  plan,  embracing  all  existences  and  events  ; 
which  he  will  unfold  to  the  admiring  view  of  all  his  friends  in  heaven 
and  earth.  The  decrees  are  nothing  less  than  the  best  possible  plan 
of  infinite  wisdom  to  do  good  :  and  the  agency  of  God,  without  im- 
plying any  operation  inconsistent  with  his  holiness,  gives  a  real  exist- 


COMPLACENCE    IN    HOLINESS.  295 

ence  to  this  best  of  all  plans.  This  doctrine  affords  pleasure  to  holy 
creatures,  not  only  when  they  view  it  as  a  consistent  part  of  a  system 
of  theology ;  but  also  when  they  view  it  as  standing  in  an  immediate 
connection  with  the  moral  perfection  of  the  Most  High.  Their  con- 
templation of  it  serves  greatly  to  promote  their  complacency  in  his 
character.  This  doctrine  shows  them  that  their  Creator  is  not,  like 
the  haughty  monarchs  of  this  world,  an  inactive  being,  whose  happi- 
ness consists  in  throwing  from  his  mind  and  from  his  hands  the  care 
of  a  dependent  universe.  On  the  contrary,  it  represents  him  as  era- 
ploying  his  wisdom  in  planning,  and  his  power  in  executing,  every 
thing  great  and  minute  in  relation  to  its  interests.  All  who  have  any 
benevolent  concern  for  these  vast  and  enduring  interests,  must  rejoice 
to  find  thatHis  concern  for  them  infinitely  surpasses  their  own  ;  they 
must  rejoice  to  learn,  that  the  counsels  of  his  unlimited  mind,  and  the 
operations  of  his  all-powerful  hand,  are  unremittingly  employed  in  their 
furtherance. 

R  E  M  A  K  K  S  . 

1.  Spiritual  discernment,  or  divine  illumination,  which  often  occu- 
pies a  distinct  place  in  systems  of  theology,  seems  to  be  nothing  differ- 
ent from  that  complacence  in  holiness  which  is  the  direct  consequence 
of  our  becoming  possessed  of  a  benevolent  heart.  There  is  nothing 
enigmatical  or  inexplicable  in  that  peculiar  discernment  of  divine 
things  which  the  scriptures  attribute  to  the  spiritual  man.  1  Cor.  ii. 
14, 15.  It  is  wholly  the  effect  of  a  renovation  of  heart ;  and  is  nothing 
else  but  benevolent  affection  taking  complacence  in  objects  of  a  like 
nature.  God  is  love  ;  and  whatever  he  does  or  says,  partakes  of  his 
benevolent  nature  :  and  when  any  of  us  become  possessed  of  such  pure 
love,  as  that  which  constitutes  the  glor^^  of  his  character,  we  must  ne- 
cessarily  take  pleasure  in  the  display  of  his  love.  The  pleasure  which 
we  take  is  called  by  different  names,  such  as  delight  i|i  God,  compla- 
cency in  holiness,  spiritual  discernment  of  divine  things,  and  the  like : 
but  by  whatever  name  it  is  distinguished,  it  is  the  same  thing  which 
has  been  described  in  the  preceding  Article — it  is  a  union  of  heart  to 
every  thing  which  is  of  a  holy  nature — it  is  a  complacence  in  holy 
things  oa  account  of  their  moral  beauty  and  loveliness.  It  is  much 
the  same  as  loving  holiness  for  its  own  sake.  The  love  of  holiness 
for  its  own  sake,  is  such  a  love  as  no  one  exercises,  who  is  not  holy, 
who  is  not  benevolent.  What  Edwards  denominates  the  primary  beauty 
of  virtue  or  holiness,  is  seen  by  none  but  those  that  are  virtuous  or  ho- 
ly. There  is  a  secondary  beauty,  which  can  be  discovered  by  the 
understanding,  without  the  concurrence  of  the  heart.  Such  a  disco- 
very, however,  does  not  change  us  into  the  same  glorious  image.  But 
when  the  primary  or  moral  beauty  of  holiness  is  discovered,  and  when 
it  is  loved  for  its  own  sake,  it  is  accompanied  with  a  desire  to  be 
beautified  with  holiness  ;  and  this  desire  is  proportionate  to  the  clear- 
ness of  the  discovery  we  make. 

2.  While  this  Article  is  before  us,  we  shall  do  well  to  take  notice 
of  an  important  distinction  that  exists  between  two  things,  which  are 
often  confounded,  namely,  Icnx  to  the  brethren,  and  lave  to  a  party.     The 


296  COMPLACENCK    IN    HOLINESS. 

first  is  an  evidence  that  we  have  passed  from  death  unto  Ufa :  but  the 
last  may  be  a  sad  proof  that  we  are  yet  dead  in  trespasses  and  sins. 
Brotherly  love  is  a  complacency  in  those  who  bear  the  image  of  Christ ; 
it  is  a  complacency  in  holiness  for  its  own  sake.  So  far  as  this  pre- 
vails, it  destroys  a  party  spirit.  Brainerd,  at  a  certain  time,  had  his 
heart  so  enlarged  with  love  to  Christ  and  all  his  friends,  that  he  ex- 
pressed  his  feelings  by  saying,  "  I  hated  the  thought  of  a  party  in 
religion."  It  is  the  nature  of  a  party  spirit  to  look  with  more  com- 
placency on  some  favorite  appendage  of  religious  worship,  than  on  the 
most  fundamental  doctrine  or  the  most  exemplary  walk.  But  brotherly 
love  looks  for  more  unequivocal  evidence  of  a  holy  character,  than 
some  sectarian  shibboleth ;  and  when  that  evidence  is  obtained,  it  re- 
fuses to  withdraw  the  hand  of  fellowship  on  account  of  minor  differ- 
ences. 

3.  We  now  see  what  is  the  proper  method  for  Christians  to  take, 
to  increase  their  mutual  delight  in  each  other :  let  them  all  study  to 
possess  more  of  that  amiableness  of  character  which  will  draw  forth 
the  complacency  of  their  brethren.  Those  who  complain  that  their 
brethren  do  not  love  them,  that  is,  with  complacency,  ought  to  inquire, 
whether  they  have  clearly  exhibited  before  them  the  Christian  char- 
acter.  If  we  would  have  our  brethren  delight  in  us  as  Christians,  we 
must  live  as  Christians.  Short  of  our  doing  this,  we  can  lay  no  claim 
to  anything  more  than  the  love  of  good  will.  Whoever  will  make  the 
experiment,  to  keep  his  lamp  trimmed,  that  is,  keep  himself  in  the  love 
of  God,  will  soon  become  an  object  of  delight  to  all  such  of  his 
brethren  as  have  known  the  grace  of  God  in  truth. 

4.  Heaven  will  be  a  happy  place  ;  since  all  its  inhabitants  will 
exercise  a  perfect  complacency  in  each  other.  They  will  all  be  benev- 
olent to  perfection,  and  will  delight  in  one  another  on  this  account. 
There  will  not  be  an  individual  there  who  is  not  lovely ;  nor  one  that 
is  not  loved  by  all  the  rest.  What  a  privilege  to  be  a  qualified  mem- 
ber of  a  society  so  perfectly  holy.  And  how  evident  it  must  be  to 
every  thinking  mind,  that  holiness  must  be  an  essential  requisite  to 
membership. 

5.  Attention  to  this  Article  suggests  one  reason  why  the  benevolence 
which  the  Christian  exercises  towards  his  impenitent  neighbor,  leads 
him  to  desire  his  conversion ;  it  is  natural  he  should  desire  to  see  the 
object  of  his  compassion  become  an  object  of  delight,  both  to  himself 
and  to  God.  Joseph  exercised  gx-eat  solicitude  for  the  welfare  of  his 
brethren  ;  therefore  he  took  much  pains  to  bring  them  to  that  peniten- 
tial and  pious  frame  of  mind,  which  would  render  them  proper  objects 
of  his  complacency,  and  of  the  complacency  of  God  himself.  That 
benevolent  concern  which  pious  parents  have  for  their  children,  makes 
them  long  exceedingly  for  their  conversion  ;  and  this  is  among  the 
reasons  why  their  conversion  appears  so  desirable  ;  it  will  render  them 
fit  objects  for  their  Christian  complacency.  Then  they  who  are  dear 
in  the  flesh,  will  also  be  dear  in  the  Lord. 


SUBMISSIOX.  297 


ARTICLE     III. 

Submission  to  God  is  an  essential  part  of  the  experimental 

SYSTEM. 

Submission  includes  reconciliation  and  resignation.  A  reconciliation 
to  God  implies  the  previous  existence  of  rebellion,  on  the  part  of  those 
who  have  become  reconciled  ;  but  the  thing  which  is  expressed  by 
resignation  is  common  to  all  who  love  God,  whether  they  have,  or 
have  not  been  rebels  against  his  government.*  The  holy  Jesus  was 
never  called  upon,  like  his  brethren,  the  children  of  Adam,  to  become 
reconciled  to  God  ;  but  a  cheerful  resignation  to  the  divine  will  was 
His  duty,  as  well  as  theirs. 

The  commands,  "Be  ye  reconciled  to  God,"  and  "  Submit  yourselves 
unto  God,"  are  binding  on  all  men.  2  Cor.  v.  20.  Jam.  iv.  7.  These 
commands  oblige  those  who  are  in  a  state  of  revolt,  immediately  to  lay 
doAvn  their  weapons  of  rebellion,  and  repair  to  the  standard  of  the 
Prince  of  Peace ;  and  those  who  have  already  laid  down  their  weap. 
ons,  to  become  still  more  loyal ;  and  those  who  have  practised  resig- 
nation to  the  will  of  God,  to  be  more  entirely  resigned.  Submission 
forms  one  of  those  traits  of  character,  by  which  the  men  of  grace  differ 
from  their  fellow  men  ;  but  since  this,  as  well  as  the  other  parts  of 
experimental  religion,  has  its  counterfeits,  it  is  important  we  should 
understand  how  we  may  distinguish  that  Avhich  is  genuine.  That 
submission  to  God,  which  is  enjoined  on  all  men,  and  which  actually 
exists  in  all  who  are  born  of  the  Spirit,  has  such  distinguishing  fea- 
tures as  these : 

1.  It  is  a  submission  which  is  universal,  in  distinction  from  being 
limited  to  any  particular  part  of  the  divine  conduct.  The  man  of 
grace  submits  to  God  in  all  those  characters  by  which  he  bears  a 
relation  to  his  creatures.  He  submits  to  him  as  Creator — as  the 
former  of  his  body  and  the  father  of  his  spirit.  He  does  not  question 
his  right  to  create  a  world  of  matter,  or  of  minds.  He  does  not  say, 
Why  was  I  forced  into  existence  without  my  consent,  with  a  mortal 
body,  and  an  immortal,  but  depraved  mind  ?  He  feels  the  propriety 
of  that  rebuke,  *'  Wo  unto  him  that  striveth  with  his  Maker  :  shall  the 
clay  say  to  him  that  fashioneth  it.  What  makest  thou  ?  or  thy  work. 
He  hath  no  hands  ?  "  Isa.  xlv.  9.  Submission  yields  to  Him  who 
inhabits  eternity  the  right  of  originating  a  dependent  universe,  and 
such  a  one  as  seems  good  to  himself. 

The  Christian  submits  to  God  as  the  Disposer  of  events.  The 
scriptures  lead  us  to  view  the  agency  of  God,  as  being  equally  con- 
cerned in  bringing  into  existence  those  providential  events  which  take 
place,  as  that  world  which  we  behold.  Without  him  there  is  not  a 
sparrow  that  falleth  on  the  ground.     "  Shall  there  be  evil  in  the  city, 

*  It  is  in  view  of  the  first  of  these  branches  of  submission  that  I  have  been  led  to  give 
this  Article  so  early  a  place  in  our  experimental  system. 


298  SUBMISSION. 

and  the  Lord  hath  not  done  it  ?  "  Among  the  passing  events,  which 
come  within  our  knowledge,  there  are  not  a  few  which  are  very 
unwelcome.  In  view  of  such  events  the  wicked  man  replies  against 
God,  and  "  would  fain  flee  out  of  his  iiand."  But  the  good  man  holds 
his  peace,  and  says,  "  Let  me  fall  now  into  the  hand  of  the  Lord." 
Job.  xxvii.  22.   1  Chx'on.  xxi.  13. 

The  good  man  submits  to  God  in  his  character  of  moral  Governor. 
God  claims  the  right  of  ruling  his  rational  creatures  by  a  moral  gov- 
ernment ;  that  is,  by  a  law  containing  requirements  and  prohibitions, 
enforced  by  penalties.  Though  this  claim  is  most  righteous,  yet,  as  a 
world  of  apostates,  we  are  all  opposed  to  it.  The  language  of  our 
heart,  and,  to  a  great  extent,  the  language  of  our  practice,  is.  We  knoAV 
not  the  Lord,  in  the  character  of  Moral  Governor,  neither  will  we  obey 
his  voice.  But  such  as  are  renewed  in  the  spirit  of  their  mind,  are 
prepared  to  yield  to  this  claim.  They  are  willing  to  be  under  law. 
They  do  not  wish  to  be  lawless,  or  to  be  under  a  law  less  strict  than 
that  which  the  divine  Lawgiver  wrote,  with  his  own  finger,  on  the 
tables  of  stone. 

There  is  another  very  important  character,  Avhich  God  assumes  in 
relation  to  this  apostate  world,  namely,  the  Dispenser  of  grace :  and  in 
this  character  he  is  most  cheerfully  submitted  to  by  all  who  have 
known  the  grace  of  God  in  truth.  Such  are  ready  to  submit  to  the 
God  of  grace,  on  the  very  terms  he  has  proposed.  They  do  not  ask 
him  to  relinquish  any  of  his  claims  as  Creator  and  Governor  of  the 
world.  They  are  willing  to  return  unto  Him,  instead  of  his  returning 
unto  them.  They  wish  to  have  it  known  through  the  whole  moral 
system,  that  they  are  not  restored  to  favor  on  the  ground  of  innocence, 
or  the  small  degree  of  their  guilt ;  but  on  the  contrary,  that  they  have 
received  an  unmerited  pardon,  through  an  infinitely  valuable  sacrifice, 
and  at  the  intercession  of  him  who  died  for  their  redemption.  Nor 
would  they  be  contented  with  receiving  a  pardon,  without  also  receiv- 
ing the  spirit  of  reconcihation,  the  spirit  of  loyalty  to  the  government 
of  the  supreme  King. 

2.  Submission,  when  genuine,  is  intelligent  and  cordial.  He  who 
exercises  it,  knows  to  whom  he  submits,  and  the  reasons  for  doing  it. 
The  psalmist  says,  "They  who  kjiow  thy  name  will  put  their  trust  in 
thee."  No  man  can  trust  in  God,  unless  he  has  some  right  views  of 
his  character.  And  the  same  is  true  concerning  the  exercise  of  sub- 
mission. When  any  one  submits,  just  for  the  sake  of  securing  his 
salvation,  without  having  discovered  the  glory  of  the  divine  character, 
such  submission  is  a  senseless  thing.  Let  it  be  ever  so  intelligent,  if 
it  be  not  also  cordial,  it  is  worthless.  It  is  common  to  all  the  true 
subjects  of  Messiah's  kingdom,  to  be  voluntary  in  their  surrender  to  his 
authority :  "  Thy  people  shall  be  willing  in  the  day  of  thy  power." — 
Ps.  ex.  3.  They  differ  considerably  in  the  degree  of  their  loyally,  but 
not  in  its  nature.  They  all  submit  to  the  same  holy  Sovereign,  and  on 
his  own  terms.  They  do  not  do  it  with  their  eyes  closed.  As  they 
know  in  whom  they  have  believed,  so  they  know  to  whom  they  have 
submitted.  Understanding  what  he  requires,  they  yield  a  cheerful 
consent  to  those  requirements. 

Resignation  to  those  afilictive  events  which  God  brings  upon  us, 


8VBMISSIOI7.  299 

implies  no  delight  in  the  afflictions  themselves,  but  a  delight  and  cou- 
fidence  in  God,  though  his  chastenings  are  not  joyous  but  grievous. 
The  rod  is  submitted  to,  on  account  of  the  hand  which  holds  it :  "  It 
is  the  Lord,  let  him  do  what  seemeth  him  good."  This  is  a  very  dif. 
ferent  thing  from  submitting  to  fate  ;  or  submitting  to  an  event,  merely 
because  we  can  not  help  it.  The  believer  well  knows,  that  when  clouds 
and  darkness  are  round  about  Jehovah,  righteousness  and  judgment  are 
the  habitation  of  his  throne.  This  prepares  the  way  for  him  to  yield 
an  acquiescence  to  the  divine  will,  whicla  is  both  intelligent  and  cordial. 

3.  Genuine  submission  is  unconditional.  He  who  is  the  subject  of 
it,  does  not  approach  his  Maker  with  conditions  for  him  to  consent  to. 
He  does  not  say,  if  some  particular  attributes,  which  the  scriptures 
have  claimed  for  Jehovah,  can  be  expunged  from  the  list,  or  some 
objectionable  articles  from  the  doctrines,  or  some  unpleasant 
injunctions  from  the  precepts,  or  if  some  alteration  can  be  made 
in  the  way  of  acceptance,  or  some  change  in  the  system  of  prov- 
idence, then  I  will  submit.  Nor  does  he  say,  I  will  submit  to  God, 
provided  1  can  be  sure  that  he  will  save  me  from  punishment.  He 
submits  without  proposing  all  or  any  of  these  conditions.  He  can  not 
wait  to  know  whether  these  conditions  will  be  complied  with,  but  has- 
tens  to  fall  at  the  feet  of  his  injured  Sovereign,  to  acknowledge  his 
right  to  reign  over  him,  and  to  reign  over  all. 

Perhaps  it  will  be  said,  conditions  on  the  part  of  the  divine  govepj- 
ment  are  proposed  to  the  sinner,  and  therefore  when  he  submits  to  God, 
he  can  not  but  do  it  in  view  of  them  ;  and  since  pardon  is  one  of  these 
conditions,  he  can  not  submit  without  knowing  it  will  result  in  pardon. 
I  know  there  is  a  promise  of  pardon  to  such  as  cease  from  their  hos- 
tility and  become  reconciled  to  God  :  but  it  is  not  proposed  as  a  com- 
promise with  a  rebel,  nor  is  it  designed  to  render  the  Supreme  Ruler 
an  object  worthy  of  his  fealty.  Christ  suffered  for  our  sins,  the  just 
for  the  unjust,  that  he  might  bring  us  unto  God.  The  peace  which  the 
ministry  of  reconciliation  is  designed  to  negotiate,  is  briefly  this :  "  That 
God  was  in  Christ  reconciling  the  world  unto  himself,  not  imputing  their 
trespasses  unto  them."  This  supposes  that  God,  just  as  he  is,  and 
always  has  been,  is  worthy  of  our  love  and  loyal  obedience.  God 
does  not  become  reconciled  to  us  as  rebels  against  his  government ; 
nor  does  he  consent  to  relinquish  his  claims,  or  any  part  of  them,  on 
condition  that  we  will  give  up  our  rebellion  and  return  to  allegiance. 
In  settling  a  permanent  peace,  a  peace  which  will  be  ratified  in  the 
court  of  heaven,  we  must  renounce  our  rebellion  as  most  unreasonable 
and  impious,  and  become  reconciled  to  God  as  holy,  just,  and  true  ;  as 
the  Author  of  that  law  which  requires  perfect  holiness,  and  ■which  for- 
bids all  sin,  even  in  the  affections  of  the  heart,  under  the  penalty  of 
eternal  death  ;  and  as  the  Avenger  of  his  broken  law,  who  declares 
himself  under  no  obligation  to  remit  this  penalty  in  a  single  instance  ; 
and  who  will  actually  execute  it  on  a  great  multitude  of  his  revolted 
subjects. 

Were  it  a  possible  thing  that  the  government  of  the  universe  should 
now  be  made  elective,  they  who  have  a  heart  to  submit  to  God,  would 
place  the  crown  on  His  head,  and  choose  to  be  forever  under  His 
dominion.     Their  feelings  are  widely  different  from  those  of  rebels, 


300  SUBMISSIOX. 

who,  being  driven  to  straits,  agree  to  make  a  surrender  of  themselves 
to  their  sovereign,  on  condition  of  an  amnesty ;  but  who  are  determined, 
if  they  can  not  obtain  conditions  thus  favorable,  to  do  their  best  in 
maintaining  their  independence.  There  is  no  such  condition  in  the 
surrender  of  him  whose  rebellious  will  is  subdued.  He  becomes 
unfeignedly  reconciled  to  God,  whether  the  receiving  of  a  pardon 
shall  be  the  consequence  or  not. 

But  it  will  be  said,  the  sinner  has  previous  assurance  given  him, 
that  the  moment  he  submits  to  God  he  shall  be  pardoned  ;  therefore  in 
submitting  he  can  not  overlook  this  condition.  Is  it  not,  however,  a 
plain  case,  in  which  the  moral  sense  of  all  will  agree,  that  if  we  sub- 
mit only  for  the  sake  of  obtaining  pardon,  it  is  no  real  reconciliation  to 
God  ?  Nor  do  I  think  an  unconditional  submission  is  rendered  impos- 
sible by  the  promises  which  are  held  out  to  those  who  exercise  it.  By 
means  of  the  promises,  we  learn  that  God  will  not  impute  the  trespas- 
ses of  such  as  become  reconciled.  Yet  so  long  as  any  one  remains 
unreconciled,  he  can  never  know  that  his  trespasses  will  not  be  imputed 
to  him.  But  even  while  he  is  in  this  state,  he  may  imagine  his  sins 
are  forgiven,  and  on  this  very  account  feel  as  if  he  had  become  recon- 
ciled. And  is  not  this  the  place  where  many  have  been  deceived  to 
their  everlasting  ruin  ?  In  their  distress  they  desire  comfort ;  and  to 
obtain  it,  they  appropriate  to  themselves  some  divine  promise,  while 
rebellion  has  full  possession  of  their  heart ;  and  in  vieAv  of  this  prom- 
ise, which  they  suppose  secures  their  salvation,  they  consent  to  submit 
themselves  to  divine  authority.  But  is  not  a  hope  of  forgiveness  thus 
acquired  both  presumptuous  and  unwarrantable  ?  There  is  no  prom- 
ise Avhich  any  man  can  lay  claim  to,  as  his  own,  until  he  shall  have 
laid  down  the  weapons  of  his  rebellion.  It  is  therefore  while  he  views 
Irmself  as  a  condemned,  unpardoned  rebel,  that  he  surrenders  and  be- 
comes reconciled  to  his  offended  sovereign.  Nor  is  there  any  consist, 
ent  way  for  assurance  to  be  given  him,  that  he,  in  distinction  from  the 
rest  of  the  rebel  army,  has  received  pardon,  until  he  shall  perceive  that , 
the  spirit  of  reconciliation  and  loyalty  has  taken  possession  of  his  heart. 
The  submission  on  his  part  is  therefore  as  completely  unconditional,  as 
if  no  promise  had  ever  been  made  to  sinners  of  this  character.  The 
prayer  of  the  publican,  God  be  merciful  to  me  a  sinner,  (which  is  a 
prayer  that  is  certainly  proper  to  be  made  by  every  man,)  represents 
humbled  rebels,  deeply  convinced  of  their  destitute  condition,  casting 
themselves  on  the  mere  mercy  of  God.  All  those  who  by  the  ener- 
gies of  the  Holy  Ghost  have  the  law  applied  to  their  conscience,  and 
their  sins  thereby  disclosed  to  their  view,  are  ready  to  say,  "  God  is 
right,  and  we  are  wrong." — It  is  of  the  Lord's  mercies  that  we  are  not 
consumed. 

Submission  is  a  very  important  branch  of  Christian  experience.  It 
is  by  no  means  limited  to  that  first  act  of  reconciliation  which  brings 
back  a  rebel  to  his  allegiance.  Its  influence  will  be  needed  every  sub- 
sequent day  of  his  life,  to  preserve  him  from  breaking  the  treaty  of 
peace  which  has  been  concluded,  and  to  prevent  his  renewing  hostili- 
ties against  the  divine  government. 

Submission  comprehends  in  it  all  that  giving  up  of  our  concerns  into 
the  hands  of  God,  and  patient  endurance  of  his  chastenings,  which  the 


SUB3IISSI0N.  301 

precepts  of  his  word,  and  the  events  of  his  providence,  are  so  contin- 
ually  urging  upon  us.  It  supposes  our  will  to  be  submitted  to  the 
will  of  God.  We  may  have  strong  desires  to  obtain  a  good,  or  avoid 
an  evil,  which  it  may  not  be  the  will  of  God  that  we  should  obtain  or 
avoid  ;  and  yet  not  be  chargeable  with  inaubmission,  provided  we  are 
content  that  his  will  should  prevail.  "  Not  as  I  will,  but  as  thou 
wilt." 

It  is  a  question,  which  has  been  much  agitated,  whether  submission 
to  God  implies  a  willingness  to  endure  future  punishment.  On  this 
point  I  would  first  remark ;  that  the  most  unconditional  submission 
can  not  imply  such  an  inditTerence  as  leaves  us  no  choice.  Tlie  per- 
fect submission  of  the  Savior  did  not  render  him  indifferent  to  pain  ; 
nor  did  it  do  anything  to  confound  the  distinction  which  exists  be- 
tween natural  good  and  evil ;  happiness  still  appeared  in  itself  alto- 
gether  more  desirable  than  its  opposite.  We  may  therefore  be  assu- 
red  that  no  such  submission  is  required  of  us,  as  will  imply  that  we 
have  no  choice  betAveen  eternal  life  and  eternal  death.  Nor  is  it 
pretended  by  those  who  advocate  this  doctrine,  in  the  most  unlimited 
extent,  that  any  submission,  which  we  are  required  to  exercise  in  re- 
gard to  future  punishment,  will  release  us  from  obligation  to  repent  of 
our  sins  and  embrace  the  offers  of  salvation  :  or  from  striving,  even  to 
an  agony,  provided  we  strive  lawfully,  to  enter  in  at  the  strait  gate. 
Luke  xiii.  24. 

But  it  will  be  said,  The  scriptures  require  us  to  be  willing  to  be 
saved — not  to  be  damned.  It  is  true  they  require  us  to  be  willing  to 
be  saved,  but  it  is  with  such  a  salvation  as  supposes  our  damnation 
would  be  just.  It  is  a  salvation,  the  glory  of  which  we  can  not  see, 
without  we  can  also  see  the  glory  of  vindictive  wrath.  There  is  then 
no  want  of  agreement  between  our  submitting  to  punishing  justice, 
and  at  the  same  time  hoping  in  pardoning  mercy.  In  the  light  of 
the  glorious  gospel,  it  is  seen  that  a  sin-punishing  and  a  sin-pardoning 
God  is  the  same  character.  Were  we  to  teach  sinners,  that  they 
ought  to  hope  in  his  mercy,  but  not  submit  to  his  justice,  we  should 
greatly  expose  them  to  a  false  peace  ;  and  to  flatter  themselves  that 
they  have  become  reconciled  to  God,  merely  because  they  are  willing 
to  be  exempted  from  that  strange  punishment  which  is  threatened  to 
the  workers  of  iniquity.  But  fallen  spirits  may  exercise  such  a  sub- 
mission as  this  ;  for  we  hear  one  of  them  praying,  "  I  beseech  thee 
torment  me  not."    Luke  viii.  28. 

There  are  some  who  say,  It  is  not  consistent  that  we  should  be  re- 
quired to  exercise  submission  in  view  of  future  punishment,  since  it 
would,  in  effect,  require  a  willingness  to  be  forever  in  a  state  of  en- 
mity against  God.  Here  let  it  be  remembered,  that  the  thing  to  which 
we  are  required  to  submit,  is  punishment ;  that  is,  in  case  it  should 
please  the  Most  High  to  execute  upon  us  the  penalty  we  have  incur- 
red. If  it  be  necessary  to  connect  sinfulness  of  character  with  the 
subjects  of  punishment,  our  submission  to  the  will  of  God  in  the  inflic- 
tion of  punishment,  does  not  imply  complacency  in  sin  ;  but  rather  in 
God  as  the  punisher  of  it.  To  yield  submission  to  God,  in  view  of 
our  own  punishment,  no  more  implies  a  delight  in  sin,  than  to  yield  it 
in  view  of  the  punishment  of  our  fellow  men.      It  is  made  perfectly 

;<8 


302  SUBMISSION. 

certain  by  the  word  of  truth,  that  some  of  mankind  will  be  punished 
forever,  and  it  is  made  equally  certain  that  they  will  forever  be  pos- 
sessed  of  a  sinful  character.  And  are  we  not  required  to  exercise 
submission  to  God  in  determining  their  character,  as  well  as  their 
punishment  ?  Our  submission  to  the  divine  will  respecting  the  cliar- 
acter  of  the  reprobate,  no  more  implies  complacence  in  sin,  than  when 
our  submission  relates  to  the  infliction  of  punishment.  The  truth  is, 
that  a  benevolent  heart  has  no  delight  in  either  their  sin  or  their  mis- 
ery.  It  is  only  in  the  good,  which  the  God  of  wisdom  will  bring  out 
of  these  evils,  that  we  can  have  any  delight. 

Why  can  not  this  matter  be  explained  by  recurring  to  a  certain 
particular  in  the  experience  of  every  Christian  ?  By  consulting  the 
scripture  (which  can  not  be  broken)  the  Christian  is  well  assured,  that 
it  is  the  wise  purpose  of  God  never  to  perfect  his  sanctification  in  this 
life.  And  is  it  not  his  duty  to  submit ;  and  does  he  not  actually  yield 
submission  to  the  will  of  God  in  this  thing  ?  And  now  I  would  ask. 
Does  his  submitting  to  the  protraction  of  his  life,  necessarily  suppose 
his  complacence  in  that  protraction  of  sin  which  will  be  its  conse- 
quence ?  Paul  desired  to  depart  and  be  with  Christ,  where  he  should 
be  freed  from  all  sinful  imperfection  :  and  yet,  in  view  of  the  edifica- 
tion of  the  church,  he  was  contented  to  remain  longer  on  the  earth, 
where  he  knew  he  should  never  be  wholly  freed  from  sin.  Did  his 
submission  to  the  will  of  God,  in  prolonging  his  stay  in  this  state  of 
imperfection,  imply  delight  in  the  imperfection  itself?  Every  one 
knows  it  did  not.  The  more  cordially  the  Christian  is  reconciled  to 
the  will  of  God,  in  so  arranging  things  as  not  to  complete  his  sancti- 
fication in  this  life,  the  more  will  he  hate  sin,  and  watch,  and  pray, 
and  strive  against  it.  When  any  possess  that  frame  of  heart,  Avhich 
prepares  them  to  accept  the  punishment  of  their  sins  in  the  full  extent, 
as  it  relates  to  this  and  the  future  state,  they  will  be  most  careful  to 
forsake  their  sins,  and  guard  against  the  repetition  of  them.  When 
David  surrendered  himself  up  into  the  hands  of  justice,  acknowledg- 
ing that  God  would  be  justified  and  clear  in  judging  ;  that  is,  in  sen- 
tencing  him  to  receive  the  punishment  of  his  sins,  still  he  earnestly 
desired  a  clean  heart  and  a  right  spirit.  A  desire  for  sanctification, 
and  watchfulness  against  sin,  will  be  in  proportion  to  the  degree  of 
our  submission  ;  and  for  this  reason,  that  submission  is  of  a  holy  na- 
ture, and  therefore  the  more  entire  it  is,  the  more  will  it  prepare  us  to 
resist  the  devil. 

Some  may  think  there  is  no  room  in  Christian  experience  for  sub- 
mission, as  it  relates  to  future  punishment,  since  it  is  known  to  be  dis- 
cordant with  the  plan  of  redemption,  that  one  true  convert  should 
perish.  The  sure  promises  of  the  covenant  of  grace  will  not,  however, 
preclude  such  submission  from  having  a  place  in  those  incipient  expe- 
riences, which  we  must  have  before  we  can  possibly  know  that  we 
are  interested  in  this  covenant :  and  have  we  not  reason  to  believe 
there  are  some  of  the  children  of  God,  who  all  along  entertain  doubts 
concerning  the  genuineness  of  their  religion  ?  How,  I  ask,  ought 
such  persons  to  feel,  when  their  fears  prevail  over  their  hopes  ?  Ought 
they  to  go  through  their  whole  life,  contending  with  the  Almighty,  be- 
cause  they  have  remaining  fears  that  they  shall  be  the  objects  of  his 


SUBMISSION.  303 

displeasure  in  the  world  to  come  ?  Every  Christian  will  say,  No, 
they  ought  to  love  God,  and  submit  to  his  holy  will  concerning  their 
destiny,  whether  it  be  in  life  eternal  or  death  eternal.  It  ought  to  be 
the  language  of  each  of  their  hearts,  "  Though  he  slay  me,  yet  will 
I  trust  in  him." 

But  even  a  Christian  who  has  an  assurance  of  hope,  may  be  the 
subject  of  this  submission.  He  may  see  at  particular  times,  that  God 
has  given  him  such  a  degree  of  reconciliation  to  his  holy  government 
that  he  could  submit,  and  not  charge  God  foolishly,  were  the  penalty 
of  the  law  to  be  executed  upon  him.  Such  a  spirit  as  this  appears  to 
have  been  manifested  by  David  at  the  time  he  was  driven  from  Jeru- 
salem by  the  rebellion  of  his  unnatural  son.  He  said  to  Zadok,  "  Car- 
ry back  the  ark  of  God  into  the  city :  if  I  shall  find  favor  in  the  eyes 
of  the  Lord,  he  will  bring  me  again,  and  show  me  both  it  and  his 
habitation.  But  if  he  thus  say,  I  have  no  delight  in  thee  ;  behold  here 
am  I,  let  him  do  to  me  as  seemeth  good  unto  him.'"  We  may,  through 
divine  help,  be  able  to  say  concerning  particular  evils,  which  we  do  not 
expect  to  bo  called  to  suffer,  and  which  we  do  not  imagine  to  be  con- 
sistent with  providential  arrangements,  that  we  could  submit  to  them, 
if  they  were  to  be  laid  upon  us.  Christians  who  shall  live  in  the 
millenium,  may  be  able  to  see  that  their  love  to  Christ  is  such,  that 
they  could  burn  at  the  stake  rather  than  deny  him. 

The  sentiment  which  I  am  now  wishing  to  impress,  has  a  striking 
illustration  in  the  history  of  that  pious  monarch,  to  whom  I  just  now 
referred.  When  his  son  Absalom  was  dead,  and  it  was  too  late  for 
him  to  die  in  his  room,  still  he  could  know  that  he  would  willingly 
have  done  it.  The  case  supposed  was  now  impossible  ;  but  its  sup- 
position served  to  discover  the  intense  affection  of  the  bereaved  father 
toward  that  wicked  son,  whose  probation  had  closed  under  circum- 
stances peculiarly  aggravated.  2  Sam.  xviii.  33.  There  is  another 
case  on  sacred  record,  which,  if  we  are  to  understand  the  passage  ac- 
cording to  its  most  natural  import,  is  a  still  more  striking  illustration 
of  the  thing  in  question  :  I  refer  to  the  case  of  Paul,  stated  at  the  be- 
ginning of  the  ninth  chapter  of  his  epistle  to  the  Romans  ;  where  he 
expresses  his  anxious  concern  for  his  brethren  the  JeAVs,  in  this  em- 
phatic manner :  "  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  also 
bearing  me  witness  in  the  Holy  Ghost,  that  I  have  great  heaviness  and 
continual  sorrow  in  my  heart.  For  I  could  wish  that  myself  were  ac- 
cursed from  Christ  for  my  brethren,  my  kinsmen  according  to  the  flesh." 
Was  it  not  right,  that  he  should  value  the  salvation  of  the  whole  na- 
tion  more  than  his  own  ?  And  Avas  it  not  an  amiable  thing  in  him,  to 
exercise  such  a  benevolent  regard  to  them  as  to  be  willing,  (had  this 
been  consistent  with  the  nature  of  the  covenant  of  grace,)  to  give  up 
his  own  interest  in  the  Redeemer,  which  he  prized  infinitely  above  all 
other  personal  good,  provided  this  could  have  been  the  means  of  their 
salvation  1  If  this  be  a  correct  view  of  the  text,  (and  I  dare  not  crit- 
icise  and  explain  away  the  force  of  a  declaration,  introduced  with 
such  unusual  solemnity,  and  which  seems  designed  to  display  the  un- 
selfish  nature  and  strength  of  Christian  benevolence,  as  it  may  exist 
in  the  heart  of  a  saint  on  earth,)  it  proves  that  submission  to  future 


304  SUBMISSION. 

punishment  is  not  incompatible  with  unfeigned  love  to  God,  and  the 
most  sincere  desire  to  please  and  enjoy  him  forever.* 

Though  the  Christian  may  do  something  towards  determining  his 
submission,  by  presenting  to  his  mind  evils  which  may  never  exist  ; 
yet  the  more  common  and  more  scriptural  way  to  ascertain  the  genu- 
ineness and  degree  of  his  submission,  is  by  attentively  observing  the 
frame  of  his  mind  under  those  evils  by  which  it  pleases  God  he  should 
be  actually  tried.  It  could  not  have  been  as  well  ascertained  before- 
hand, that  Aaron  had  a  submissive  spirit,  as  when,  under  that  sore 
bereavement,  which  is  recorded  in  the  tenth  chapter  of  Leviticus,  he 
held  his  jjeace.  Eli  gave  great  evidence  of  holy  submission  by  say- 
ing, "  It  is  the  Lord,  let  him  do  what  seemeth  him  good,"  at  the  very 
time  when  he  was  told  of  judgments,  which  were  coming  on  his  house, 
great  enough  to  make  both  the  ears  of  every  one  that  heard  them  to 
tingle.  The  evils  that  were  sent  upon  Job  were  purposely  designed  to 
manifest  the  goodness  of  his  character ;  and  his  patience  under  them 
proved  that  his  religion  Avas  not  selfish.  The  afflictions,  with  w^hich 
God  visits  his  church  in  this  world,  are  all  designed  to  try  and  im- 
prove the  character  of  its  members.  In  some  periods  its  afflictions 
have  been  peculiarly  severe  and  trying.  The  people  of  God  who  live 
in  the  present  day,  are  not  required  to  determine  their  character, 
so  much  by  presenting  to  their  imagination  the  fiery  trials  of  former 
periods,  when  bloody  persecutions  prevailed,  as  by  examining  the 
manner  in  which  they  endure  the  evils  that  are  actually  sent  upon 
them.  Nor  is  any  individual  required  so  much  to  decide  on  the  gen- 
uineness of  his  submission,  by  endeavoring  to  imagine  how  he  should 
bear  the  trials  of  another  man,  as  by  seeing  how  he  bears  his  own. 
"  Blessed  is  the  man  that  endureth  temptation  ;  for  when  he  is  tried 
he  shall  receive  a  crown  of  life."  The  temptation  he  endures,  that  is, 
bears  in  a  right  manner,  is  that  which  Providence  brings  upon  him  for 
the  purpose  of  trying  him.  Now%  though  the  trials  of  men  are  vari- 
ous, as  to  their  degrees  of  severity,  may  we  not  conclude,  that  every 
man  who  endures  his  own,  with  a  patient  submissive  spirit,  will  meet 
the  divine  approbation  and  receive  the  crown  of  life  ? 

It  was  shown  in  the  outset  of  this  work,  that  all  real  religion  was 
truth  in  doctrine,  experience,  or  practice :  and  is  not  such  a  frame  of 
heart,  as  that  which  has  been  described  under  this  Article,  the  truth 
in  experience  ?  Is  it  not  right  that  creatures  who  have  departed  from 
God,  should  return  and  become  cordially  reconciled  to  him  ?  And 
ought  they  not  to  be  reconciled  to  God,  even  if  they  are  not  convin- 
ced that  it  will  result  in  their  own  salvation  ?  Is  it  not  reasonable 
that  Ave  should  submit  to  God  in  every  thing,  since  it  is  his  right  to 
govern,  and  he  alone  is  qualified  for  the  task  ?  An  unreconciled  frame 
of  heart  can  have  no  agreement  with  those  moral  axioms,  called  doc- 
trines of  truth.      The  holy  scriptures  are  all  in  favor  of  the  sweetest 

*  The  superiority  of  the  apostle's  disinterestedness  has,  I  have  no  doubt,  (if  I  may  judge 
of  the  feelings  of  others  by  my  own,)  presented  a  much  greater  difficulty  in  the  way  of 
a  literal  interpretation  of  this  passage,  than  any  apprehension  that  such  an  interpretation 
would  make  him  appear  indifferent  concerning,  either  his  conformity  to  the  moral 
image  of  Christ,  or  his  enjoyment  of  his  favor. 


SUBMISSION.  305 

reconciliation,  and  the  most  unconditional  submission.  None  can 
pretend  that  they  say  a  word  in  favor  of  rebellious  feelings  in  any 
creature  in  the  universe.  But  the  truth  of  this  Article  will  appear  to 
greater  advantage  while  we  proceed  to  compare  it  with  the  foregoing 
parts  of  our  system. 


THE      ARTICLE      HARMONIZED. 

The  harmony  between  this  and  the  two  Articles  of  experience,  which 
have  been  considered,  is  very  apparent.  How  manifestly  it  accords 
with  the  one  which  immediately  precedes  it,  for  as  soon  as  we  have  a 
heart  to  exercise  complacency  in  holy  characters,  we  must  be  prepa- 
red to  submit  to  a  holy  God.  But  all  that  submission  which  goes  be- 
fore such  complacency,  is  either  a  forced  matter,  or  a  deception  ;  it 
is  of  no  worth. 

Submission  is  in  harmony  with  benevolence  as  well  as  complacency. 
Selfishness  is  the  veiy  ground  work  of  insubmission.  While  self  is 
the  ultimate  end  of  action,  it  wants  the  reins  of  government  in  its  own 
hands  :  but  no  sooner  is  this  ultimate  end  relinquished,  than  the  reins 
are  cheerfully  resigned  into  His  hands  whose  right  it  is  to  rule. 

The  harmony  between  this  branch  of  the  experimental  system  and 
the  doctrines,  is  also  very  apparent.  Let  us,  with  the  spirit  of  recon- 
ciliation  to  God,  go  back  and  review  that  chain  of  doctrines  which  we 
have  contemplated,  and  I  trust  it  will  prepare  us  to  accede  to  them  all. 
In  the  Jirst  we  are  presented  with  a  God  of  unbounded  greatness  and 
holiness.  To  such  a  great,  holy  and  good  Being,  we  now  submit.  In 
the  second  we  contemplate  him  as  the  Creator  and  Disposer  of  all 
things  :  and  now,  as  his  creatures,  we  bow  down  before  him,  acknow- 
ledging ourselves  to  be  the  work  of  his  hands  and  pensioners  on  his 
bounty.  We  sensibly  feel,  that  all  we  are,  and  all  we  possess,  belong 
to  him  ;  that  Avhile  petitioning  is  our  privilege,  it  does  not  become  us 
to  dictate,  or  to  say  unto  God,  What  doest  thou  ?  In  the  third  we  arc 
led  to  view  him  as  sustaining  another  important  relation  to  us,  viz. 
that  of  Moral  Governor  or  Supreme  King.  Submission  bows  to  his 
sceptre  as  both  rightful  and  right.  It  contemplates  him  as  being  nei- 
ther a  usurper  nor  a  despot.  In  view  of  the  moral  government  of  God, 
the  subdued  rebel  is  sincere  in  saying.  Let  it  be  eternal ;  let  it  be  over 
me  ;  let  it  be  over  all ! 

This  Article  of  experimental  religion  is  in  harmony  with  the  fouHh 
of  the  doctrinal  series.  There  we  saw  intelligent  creatures,  without 
any  justifiable  cause,  revolting  from  the  government  of  God  ;  and  here 
we  see  a  part  of  them  coming  back,  fully  prepared  to  condemn  that  revolt, 
both  in  its  commencement  and  continuance.  In  the  ffth  Article  we 
see  a  glorious  provision  made  to  bring  about  the  reconciliation  of  men 
to  God,  and  in  such  a  way  that  nothing  is  done  to  encourage  future 
revolts.  And  the  present  Article  shows  us  the  contemplated  reconcil- 
iation as  actually  effected  :  for  every  true  convert  submits  to  Him  who 
is  set  King  on  the  holy  hill  of  Zion.  Through  a  want  of  reconciliation 
to  God,  the  free  oifer  exhibited  in  the  sixth  Article,  was,  according  to 
the  seventh,  obstinately  rejected.      But   that  renewing  of  the  Holy 


.306  SUBMISSION. 

Ghost,  described  in  the  eighth,  accounts  for  the  wonderful  phenome- 
non, that  this  once  obstinate  rebel  is  now  lying  submissively  before 
the  throne.  Nor  will  a  subdued  rebel  be  disposed  to  object  against 
the  ninth  Article,  which  represents  his  recovery  from  obstinate  rebel- 
lion,  to  b3  wholly  of  grace — even  sovereign  grace  :  nor  against  the 
tenth,  which  supposes  the  Lord's  choice  of  him  as  a  vessel  of  mercy, 
was  not  built  on  his  good  Avorks  foreseen  :  nor  against  the  eleventh, 
which  represents  his  justification  to  be  alike  gracious  with  his  elec- 
tion and  etfectual  calling.  True  reconciliation  must  certainly  rejoice 
to  see  its  own  continuance  secured,  according  to  the  tenor  of  the  twelfth 
Article.  Reconciliation,  when  contrasted  with  rebellion,  as  it  will  be 
done  by  the  resurrection  of  the  just  and  the  unjust,  the  decisions  of  the 
last  day,  and  the  rewards  of  the  future  state,  according  to  the  doctrine 
of  the  thirteenth  Article,  will  appear  most  excellent  and  desirable.  And 
those  who  are  privileged  with  being  on  the  right  hand  of  the  Judge, 
and  with  a  place  in  his  everlasting  kingdom,  will  still  have  need  of  the 
grace  of  submission,  to  prevent  their  being  rendered  unhappy  by  wit- 
nessing the  utter  I'uin  and  everlasting  misery  of  so  many  of  their  fel- 
low creatures  ;  among  whom  there  may  be  many  of  their  dear  relatives 
and  friends. 

Submission,  in  Christian  experience,  harmonizes  with  the  last  of 
the  doctrinal  Articles,  viz.  that  which  exhibits  the  counsel  and  agency 
of  God  as  extending  to  all  creatures  and  events.  Towards  this  Arti- 
cle the  carnal  mind  feels  an  uncommon  degree  of  opposition  ;  and  yet 
to  the  renewed  mind  it  is  often  the  source  of  the  sweetest  comfort.  If 
our  hearts  have  been  enlarged  with  universal  good  will,  and  we  have 
become,  in  truth,  reconciled  to  God,  how  can  we  but  be  pleased  with 
a  doctrine,  which  represents  him  as  extending  his  counsels  and  agen- 
cy to  all  the  great  and  minute  concerns  of  the  universe  1  If  our  sub- 
mission does  not  harmonize  with  a  doctrine,  which  is  so  necessary  to 
secure  the  most  perfect  display  of  divine  glory,  and  the  best  good  of 
the  dependent  universe,  have  we  not  reason  to  doubt  whether  it  be  the 
work  of  the  Holy  Spirit ;  whether  it  be  based  on  that  love  which  is 
without  dissimulation  ? 


REMARKS. 

1.  Thei'e  is,  perhaps,  at  the  present  period  of  the  church,  no  one 
way  in  which  sinners  are  more  in  danger  of  being  deceived,  than  by 
a  false  submission.  When  one  part  of  experimental  religion  is  un- 
sound, I  know  the  other  parts  can  none  of  them  be  sound.  When 
therefore  I  speak  of  sinners,  as  more  exposed  to  be  deceived  by  false 
submission  than  by  other  false  experiences,  I  mean  to  say,  there  is 
peculiar  danger  that  the  deception  will  begin  here.  They,  whose 
religion  commences  under  some  alarming  providence,  are  in  more 
than  common  danger  of  yielding  a  forced  submission.  The  psalmist 
says  to  God,  "  Through  the  greatness  of  thy  power  shall  thine  ene- 
mies  submit  themselves  unto  thee."  The  margin  reads  li£,  instead  of 
submit.  Ps.  Ixvi.  3.  There  can  be  no  doubt  that  many  of  God's  ene- 
mies have,  in  view  of  the  greatness  of  his  power,  rather  than  of  the 


SUBMISSION.  307 

holiness  of  his  nature  or  the  righteousness  of  his  demands,  submitted 
themselves  to  him  ;  that  is,  they  have  pretended  to  do  it. 

Let  preaching  be  much  in  the  strain  of  alarm,  without  a  due  pro- 
portion of  doctrinal  instruction  ;  and  at  the  same  time,  let  the  obliga- 
tion of  submission  be  vehemently  urged,  without  being  accompanied 
with  any  clear  exhibition  of  its  holy  and  disinterested  nature,  and 
there  is  much  reason  to  fear  that  a  forced,  instead  of  a  cordial,  sub- 
mission, will  be  the  result.  The  obligation  to  submit,  and  to  submit 
immediately,  can  not  be  placed  too  high  ;  but  if  the  submission  incul- 
cated, or  that  which  we  appear  to  be  satisfied  with,  be  devoid  of  holy 
love,  which  is  the  root  of  the  whole  matter,  its  being  done  immediately 
will  not  procure  its  acceptance  with  God  who  trieth  the  hearts. 

2.  We  are  led  to  remark,  that  in  a  world  where  so  many  adverse 
events  are  occurring,  the  grace  of  submission,  or  resignation  to  the 
divine  will,  is  one  for  the  exercise  of  which  the  Christian  has  very 
frequent  occasion.  And  it  is  a  grace  which  he  can  exercise  no  far- 
ther than  he  has  confidence  in  God's  plans  and  operations.  To  be 
truly  resigned  under  afflictions,  the  Christian  must  believe  that  God 
has  a  plan  ;  and  that  it  embraces  all  events,  and  is  executed  in  the 
most  perfect  manner.  Were  he  to  adopt  the  sentiment,  that  God 
included  in  his  plan  some  events,  while  others  had  no  connection  with 
it ;  that  some  events  could  be  traced  up  to  His  agency,  while  others 
took  place,  in  which  it  had  no  concern  ;  where  is  there  anything 
solid  furnished  by  such  a  sentiment  on  which  to  build  the  grace  of 
submission  ?  That  man  whom  the  scriptures  exhibit  as  an  eminent 
pattern  of  a  patient,  submissive  spirit,  entertained  such  sentiments  of 
the  all-controlling  agency  of  the  Most  High,  that  he  made  no  dis- 
tinction between  the  evils  which  he  suffered  by  the  fire  and  the  wind, 
and  those  which  Avere  inflicted  by  the  hostile  bands  of  the  Sabeans 
and  Chaldeans.  Overlooking  the  instruments,  he  viewed  his  whole 
affliction  and  bereavement  as  coming  from  one  and  the  same  hand  : 
"  The  Lord  hath  taken  away."  Such  were  manifestly  the  sentiments 
which  led  David  to  submit  to  injury  and  insult  from  the  hand  and 
tongue  of  Shimei :  "  Let  him  alone,  let  him  curse  ;  for  the  Lord  hath 
bidden  him." 

Submission  to  evil  coming  directly  from  wicked  hands,  is  based  on 
this  firm  belief;  that  the  counsel  and  agency  of  the  great  and  holy 
God  are  to  be  as  fully  acknowledged,  as  if  he  did  every  thing  by  his 
own  immediate  operation,  without  employing  instruments  of  any 
kind  ;  and  that  his  counsel  and  agency  are  to  be  none  the  less  ac- 
knowledged, when  the  instruments  are  such  as  have  a  design,  than 
when  they  are  incapable  of  it ;  nor  any  less  in  case  they  are  malicious, 
than  when  they  are  benevolent.  Faith  looks  beyond  the  instruments, 
to  that  omnipotent  Being,  who  makes  and  uses  them  all,  according  to 
his  holy  pleasure.  Through  their  folly  it  looks  up  to  His  vAsdom,  and 
through  their  wickedness  to  His  holiness ;  resting  satisfied  that  He  is 
wise  in  all  his  counsels  and  holy  in  all  his  works.  In  view  of  this 
universal  and  entire  control  which  the  Almighty  has  over  all  instru- 
ments,  our  submission  can  be  universal  and  entire.  But  so  far  as 
there  is  any  doubt  entertained  concerning  the  truth  of  the  doctrine, 
on  which  it  rests  for  its  support,  submission  itself  must  be  imperfect. 


308  RErE.%TAKCE. 

If  we  do  not  believe  that  the  Most  High  does  his  whole  will  in  the 
army  of  heaven,  and  among  the  inhabitants  of  the  earth,  by  all  kinds 
of  instruments,  unholy  as  well  as  holy,  our  belief  does  not  lay  a  foun- 
dation broad  enough,  to  build  on  it  that  universal  and  perfect  submis- 
sion which  is  required  of  us,  and  which  it  must  be  our  happiness  to 
exercise. 


ARTICLE    IV. 

Repentance  is  indispensable  to  the  religion  of  a  pardoned 

SINNER. 

In  the  religion  of  angels  repentance  has  no  place,  for  they  have 
never  sinned.  Not  only  all  their  actions,  but  all  the  desires  of  their 
hearts  have  been  perfectly  conformed  to  the  will  of  their  Creator. — 
Since  they  can  look  back  on  no  deviation  from  the  most  perfect  rec- 
titude,there  is  in  their  case  no  call  for  such  an  exercise  as  repentance. 
But  in  the  religion  of  man,  who  is  "  a  transgressor  from  the  womb," 
repentance  must  needs  have  a  distinguished  place.  The  word  of  God 
says  much  on  this  subject.  It  often  describes  the  nature,  fruits,  and 
necessity  of  this  grace  of  the  Spirit.  The  Old  Testament  prophets 
inculcated  repentance.  The  forerunner  of  Christ  made  this  his 
prominent  theme.  Christ  himself  preached  it  much  ;  and  in  this  he 
was  imitated  by  his  apostles,  whose  ministry  is  thus  described  by  one 
of  the  evangelists  :  "  And  they  went  out,  and  preached  that  men 
should  repent."  Mark  vi.  12.  All  the  teachers  whom  God  commis- 
sioned, under  the  former  and  latter  dispensations,  unite  in  urging  men 
to  repentance  ;  also  in  declaring  the  impossibility  of  their  being  saved 
without  it.  The  prophets  taught  that  men  must  repent  and  turn  from 
all  their  transgressions,  else  iniquity  would  be  their  ruin.  Christ  told 
his  hearers,  indiscriminately,  that  except  they  repented,  they  should 
all  perish.  The  apostles  made  the  same  representation.  They  said, 
"  Repent  and  be  converted,  that  your  sins  may  be  blotted  out."  None 
of  the  inspired  writers  ever  give  us  the  least  encouragement  of  forgive- 
ness, except  we  repent.  See  Ez.  xviii.  30.  Luke  xiii.  5.  Acts  iii.  19. 

But  all  repentance  is  not  of  a  saving  nature  ;  there  is  a  kind  which 
is  spurious.  The  scripture  therefore  distinguishes  that  which  is  gen- 
uine by  calling  it  "  repentance  unto  life,"  "repentance  unto  salvation," 
and  "repentance  not  to  be  repented  of;"  intimating  that  there  is  a 
repentance  Avhich  is  not  unto  life,  not  unto  salvation,  but  which  need- 
eth  to  be  repented  of.  It  is  my  desire  to  be  enabled,  in  this  Article, 
to  give  a  description  of  that  repentance  which  has  the  promise  of 
forgiveness  and  eternal  life.  Its  most  prominent  features  will  be 
exhibited,  which  may  serve  to  help  us  to  distinguish  it  from  all  that 
is  spurious. 


REPEKTANOE.  309 

1.  Repentance  is  that  sorrow  for  sin  which  is  of  a  godly  sort ;  or, 
in  other  words,  of  a  disinterested  character.  The  psalmist,  in  the 
exercise  of  true  repentance,  says,  "  I  will  declare  my  iniquity,  I  will 
be  sorry  for  my  sin."  Even  that  repentance  which  is  spurious  is  a 
sorrow  which  is  occasioned  by  sin.  The  sins  of  Ahab  and  Judas  were 
each  the  occasion  of  their  repentance  ;  but  their  sorrow  for  those  sins 
was  not  of  a  godly  sort.  Their  sorrow  was  altogether  of  a  selfish 
nature.  It  was  the  sorrow  of  the  world,  that  worketh  death  ;  "  but 
godly  sorrow  worketh  repentance  unto  salvation  not  to  be  repented 
of."  Their  repentance  was  of  the  same  unholy  nature  with  the  sin 
they  repented  of;  and  therefore  did  itself  call  for  repentance.  But 
godly  sorrow  is  a  holy,  disinterested  thing  ;  being  of  a  nature  per- 
fectly  different  from  the  sin  which  it  sorrows  for.  When  Peter  denied 
Christ,  self-love  ruled  his  heart  ;  but  when  he  repented  of  this  sin, 
self-love  was  put  down,  and  Christ  was  again  enthroned. 

This  holy  grief  for  sin  is  very  properly  denominated  ^^  godly  sorrow," 
to  intimate  its  conformity  to  God.  Penitential  sorrow  naturally  results 
from  his  image  restored  to  the  heart,  and  is  in  reality  the  same  feeling 
towards  sin  which  is  exercised  by  God  himself.  He  is  said  to  abhor 
sinful  men  ;  and  the  subjects  of  repentance  abhor  themselves  ;  and 
they  do  it  in  view  of  the  same  hateful  character  which  draws  forth 
the  abhorrence  of  their  Maker.     This  leads  me  to  remark, 

2.  Repentance  arises  from  a  discovery  of  the  evil  nature  and  de- 
structive tendency  of  sin.  In  the  exercise  of  repentance,  sin  is  seen 
to  be  that  state  of  heart  which  is  wrong,  which  is  vile,  and  debasing. 
It  is  also  seen  that  it  leads  to  such  conduct  as  is  destructive  of  all 
good.  The  penitent  discovers  the  moral  evil  there  is  in  sin  :  he  sees 
that  it  is  a  vile  thing  in  its  nature,  and  feels  it  to  be  so  in  application 
to  himself.  He  sensibly  feels  what  he  utters,  when  he  makes  the 
confession,  "  Behold  /  am  vile."  He  can  form  a  conception  of  nothing 
so  vile  as  sin  ;  nothing  else  which  could  render  him  so  hateful.  Sin,  he 
perceives,  has  one  common  nature ;  and  that  all  sin  isevil,  wholly  evil. 

To  the  penitent  it  is  clear,  that  sin  has  not  only  rendered  creatures 
hateful,  and  made  them  hate  one  another,  but  that  it  has  made  them 
"  haters  of  God."  He  is  convinced,  by  what  he  has  discovered  within 
his  own  breast,  that  there  is  no  being  in  the  universe  to  which  a 
wicked  heart  is  so  much  opposed,  as  to  the  God  of  glory.  He  sees 
that  he  has  been  guilty  of  the  heinous  sin  of  casting  God  behind  his 
back  ;  of  disregarding  his  authority,  and  despising  his  grace.  To  him 
it  is  now  made  evident,  that  it  has  always  been  the  tendency  of  sin, 
to  bring  contempt  upon  the  Most  High,  subvert  his  holy  government, 
and  turn  the  earth  into  a  field  of  blood.  In  view  of  the  exceeding 
great  corruption  of  his  heart,  he  is  convinced,  that  had  not  merciful 
restraints  been  laid  upon  him,  he  should  have  done  as  abominable 
works  as  any  other  man,  and  been  as  noxious  as  a  viper. 

The  vile  nature  and  destructive  tendency  of  sin  being  thus  disclosed 
to  the  view  of  the  penitent,  he  is  prepared  to  come  forward  with  a 
confession,  honorable  to  the  character  of  the  Lawgiver,  and  say,  *'  I 
have  sinned,  and  perverted  that  which  was  right,  and  it  profited  me 
not."  Job  xxxiii.  27.  Sin  is  now  seen  to  be  a  perversion  of  that 
which  is  right — the  transgression  of  a  righteous  law,  and  the  pervcr- 

39 


310  REl'i;:»iTAXC13. 

sion  of  those  noble  faculties  by  which  our  Creator  rendered  us  capable 
of  glorifying  his  great  name.     It  is  also  seen  to  be  unprofitable  as  it 
is  perverse.     Every  creature,  by  sinning,  intends  to  profit  himself. 
This  is  the  invariable  object  of  all  the  transgressors  in  the  universe. 
But  whenever  any  one  of  them  is  brought  to  repentance,  he  is  fully 
and  feelingly  convinced,  that  of  all  imaginable  schemes  to  promote 
his  own  happiness,  sinning  against  God  is  the  most  foolish  ;  not 
merely  because  it  exposes  him  to  future  punishment,  but  because  the 
present  good  to  be  derived  from  a  life  of  piety  is  altogether  superior 
to  the  pleasures  of  sin.     He  now  perceives  sin  served  to  disqualify 
him  to  enjoy  himself  and  his  friends  ;  and  that  it  utterly  disqualified 
him  to  enjoy  God,  without  whose  favor  there  is  nothing  worthy  to  be 
called  happiness.     He  feels  most  sensibly  the  appropriateness  of  the 
term  fool,  when  applied  to  that  man  who  is  seeking  and  expecting 
happiness  in  the  forbidden  pursuits  of  sin.     To  him  nothing  is  more 
evident  than  this  ;  that  if  sin  is  the  occasion  of  any  good,  it  is  not 
from  any  natural  tendency  it  has  to  produce  such  a  result.     This 
will  lead  to  observe, 

3.  True  repentance  is  a  sorrow  for  all  sin.  The  repentance  of 
God's  ancient  covenant  people  is  thus  foretold  :  "  And  ye  shall  lothe 
yourselves  in  your  own  sight,  for  all  your  evils  that  ye  have  commit- 
ted." Ez.  XX.  43.  The  broken  hearted  psalmist  says,  "I  hate  every 
false  way."  Ps.  cxix.  128.  Repentance  supposes  that  sin  is  hated 
on  account  of  its  very  nature ;  and  we  know  that  the  nature  of  all 
sin  is  the  same.  Sin  is,  the  whole  of  it,  a  transgression  of  the  law  ; 
it  is  all  of  it  in  opposition  to  God;  and  therefore  a  heart,  which  is  set 
right  by  renewing  grace,  will  lothe  it  all.  That  repentance,  which  is 
altogether  of  a  selfish  character,  will  often  be  much  affected  with  the 
commission  of  some  particular  sin,  when  there  is  no  conviction  of  the 
evil  of  sin  in  general.  Ahab  humbled  himself  and  walked  softly  in 
view  of  one  sin,  namely,  his  shedding  the  blood  of  Naboth  ;  and  Judas 
repented  that  he  had  betrayed  Christ ;  but  there  is  no  reason  to  believe 
that  either  of  them  was  affected  with  the  multitude  of  other  sins  which 
he  had  committed. 

The  man,  whose  sorrow  for  sin  is  of  a  godly  sort,  is  grieved  for  all 
his  sin  ;  for  that  Avhich  is  open,  and  also  for  that  which  is  secret.  He 
hates  vain  thoughts  as  well  as  vicious  actions.  See  Ps.  cxix.  113.  It 
was  more  particularly  in  view  of  the  sin  of  his  heart,  the  sin  that  dwelt 
in  him,  which  fell  under  the  cognizance  of  no  eye  except  his  own,  and 
that  which  searches  all  hearts,  that  Paul  exclaimed,  "  O  wretched  man 
that  I  am !  who  shall  deliver  me  from  the  body  of  this  death  ?  " 

Some  of  our  sins  are  directly  against  ourselves  ;  some  are  against 
our  families  and  relatives  ;  some  are  against  society  at  large  ;  but  all, 
either  directly  or  indirectly,  are  against  God.  Now  all  these  sins, 
without  excepting  any  class,  or  any  single  transgression,  as  they  pass  in 
review  before  the  contrite  soul,  are  disapproved  and  lothed.  Some 
of  these  sins  may  be  despicable,  and  some  honorable,  but  a  penitent 
makes  no  distinction  between  them  on  this  account.  He  condemns 
as  heartily  those  which  are  highly  esteemed  among  men,  but  which 
are  abomination  in  the  sight  of  God,  as  he  does  those  which  are  disrep- 
utable with  men.     The  penitent  debauchee  will  be  as  much  ashamed  of 


REPENTANCE.  311 

his  amours  as  he  would  be  of  theft.  And  let  the  man  of  honor  become 
an  experimental  Christian,  he  will  as  sincerely  lothe  and  condemn 
himself,  if  peradventure  he  has  ever  killed  a  fellow  man  with  the 
weapon  of  the  duelist,  as  if  he  had  done  it  with  the  murderer's  club. 

One  thing  which  makes  it  evident,  that  it  is  the  character  of  the  saint 
to  be  sorry  for  all  his  sins,  without  excepting  any  of  them,  is  this ;  ho 
prays  to  have  his  secret  and  forgotten  transgressions  discovered  to  him. 
it  is  the  sincere  language  of  his  soul,  "  Make  me  know  my  transgres- 
sion  and  my  sin."  "  Search  me  O  God,  and  know  my  heart ;  try  me 
and  know  my  thoughts  ;  and  see  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting."  Job  xiii.  23.  Ps.  cxxxix.  23. 
Such  men  as  Job  and  David,  yea,  all  men  who  have  seen  the  evil  of 
sin,  desire  to  be  more  intimately  acquainted  with  themselves  as 
transgressors  of  God's  law,  that  their  repentance  may  become  deeper 
and  more  universal. 

4.  It  is  another  characteristic  of  that  repentance  which  needeth  not 
to  be  repented  of,  that  it  has  no  excuse  nor  apology  to  offer  for  sin.  As 
soon  as  sin  entered  our  world,  there  entered  with  it  a  sin-excusing 
spirit ;  and  it  is  manifest  that  this  spirit  remains  and  prevails  until  the 
present  time  ;  but  repentance  counteracts  and  destroys  it.  The  prod- 
igal son,  when  brought  to  repentance,  says,  "  Father,  I  have  sinned 
against  heaven,  and  in  thy  sight,  and  am  no  more  worthy  to  be  called 
thy  son."  No  excuse  for  sinning  against  heaven  is  pretended,  nor  so 
much  as  thought  of.  This  is  implied  in  the  confession,  "  I  am  no 
more  worthy  to  be  called  thy  son."  If  the  children  of  God  ever  pre- 
tend to  have  any  excuse  for  sin,  it  is  through  a  deficiency  of  grace. 
Let  the  spirit  of  repentance  revive  in  their  hearts,  and  it  will  put  to 
silence  their  excuses.  This  was  strikingly  illustrated  in  the  case  of 
Job.  When  the  work  of  divine  grace  was  revived  in  his  heart,  he 
made  this  confession  :  "  Behold,  I  am  vile  ;  what  shall  I  answer  thee  ? 
I  will  lay  mine  hand  upon  my  mouth.  Once  have  I  spoken,  but  I  will 
not  answer ;  yea,  twice,  but  I  will  proceed  no  further."  Job  xl.  4,  5. 

Impenitent  men  are  unwilling  to  forsake  their  sin  ;  they  therefore 
labor  hard  to  find  excuses  for  continuing  in  it  :  but  it  is  far  otherwise 
with  the  men  who,  by  the  Spirit  of  God,  have  been  convinced  of  its 
evil  and  destructive  nature.  These  most  earnestly  desire  to  be  deliv- 
ered  from  such  a  deadly  evil ;  therefore  they  invent  no  excuses  for  its 
protection.  Penitent  sinners  know  that  sin  is  a  voluntary  evil,  that  it 
exists  in  their  own  hearts,  and  forms  their  own  character.  They  are 
therefore  not  disposed  to  throw  the  blame  of  it  from  themselves,  by 
saying  that  it  has  descended  to  them  from  Adam  ;  or  that  it  is  in 
accordance  with  the  purposes  of  God  ;  or  that  it  will  bo  the  means  of 
promoting  his  glory  ;  or  that  they  were  under  such  a  moral  inability, 
that  they  could  not  render  obedience  to  divine  requirements.  Their 
beUef  of  all  this  furnishes  them  with  no  excuse — nothing  to  prevent 
deep  humiliation  before  God,  on  account  of  their  depraved  nature  and 
unholy  conduct.  They  are  now  ashamed  of  that  carnal  mind,  which 
was  not  subject  to  the  law  of  God,  neither  indeed  could  be. 

5.  True  repentance  is  attended  Aviih  a  full  and  frank  confession  of 
sin.  The  confession  of  sin  is  mentioned  as  a  prerequisite  to  forgive- 
ness, and  therefore  must  be  essential  to  the  genuineness  of  our  repent- 


312  RKPKXTAXCE, 

ance.  "  If  we  confess  our  sins,"  said  an  apostle,  "he  is  faithful  and 
just  to  forgive  us  our  sins."  Jobjconfessed  his  sins,  and  David  did  the 
same.  Those  who  repented  and  were  baptized  by  John,  confessed 
their  sins.  The  penitent  thief  made  open  confession  of  his  sins,  and 
Saul,  the  penitent  persecutor,  confessed  his,  and  continued  to  do  it  as 
long  as  he  lived.  All  such  as  have  any  godly  sorrow,  are  disposed  to 
make  confession  of  their  sins.  If  they  have  injured  their  fellow  men, 
they  are  willing  to  confess  to  the7n,  and  also  to  make  restitution  for 
the  wrongs  they  have  done  them,  so  far  as  it  is  in  their  power.  But 
as  they  consider  all  their  sins  to  bs  committed  against  God,  they  do 
not  fail  to  confess  them  all  to  Him. 

When  at  any  time  the  child  of  God  covers  his  sin  and  keeps  silence, 
his  bones  wax  old ;  but  when  he  acknowledges  his  sin  and  does  not 
hide  his  iniquity,  freely  confessing  his  transgression  unto  the  Lord,  he 
obtains  the  most  sensible  relief.  See  Ps.  xxxii.  As  soon  as  repentance 
exists  in  the  heart,  it  is  immediately  followed  with  confession,  and  it 
can  not  remain  there  without  producing  this  fruit.  Penitent  men  will, 
of  course,  bs  praying  men.  There  can  be  no  exception  to  this  rule. 
Prayer  is  the  necessary  result  of  repentance.  They  who  see 
their  sins,  as  all  penitents  do,  will  find  themselves  impelled  to  the 
duty  of  prayer  for  the  two-fold  purpose,  of  confessing  the  sins  they 
have  committed,  and  of  pleading  for  grace  to  prevent  their  repetition. 
See  Ps.  li.  The  penitent  sinner  could  not  live  without  a  closet, 
where  he  might  unbosom  to  his  Father  in  secret,  and  confess  all  the 
hidden  evils  of  his  heart.  He  values  other  kinds  of  prayer,  but  with- 
out secret  prayer  he  can  not  possibly  live.  He  may  perhaps  be 
acquainted  with  many  others,  who  can  lead  in  the  social  prayer 
better  than  himself;  but  notwithstanding  all  the  benefit  he  derives 
from  their  superior  gifts,  he  feels  that  he  must  have  a  closet  where  he 
can  confess  his  secret  sins,  and  tell  his  own  wants  in  his  own  way. 

6.  It  is  one  characteristic  of  the  repentance  which  is  unto  salvation, 
that  it  reforms  the  life.  A  reformation  in  the  life,  that  is,  in  the  ex- 
ternal conduct,  was  Avhat  John  the  Baptist  meant  by  the  "  fruits  meet 
for  repentance."  If  we  continue  in  our  sinful  practices,  we  have  not 
yet  repented  of  them.  It  is  he,  and  he  alone,  who  confesseth  and 
forsaketh  his  sins,  that  shall  have  mercj-.  Prov.  xxviii.  13.  And  yet 
there  is  a  promise  of  forgiveness  to  all  who  repent  of  their  sins.  These 
two  things  are  reconcilable,  because  it  is  a  fact,  that  all  such  as  repent 
of  their  sins  will  forsake  them.  The  command  of  God,  addressed  to 
the  impenitent,  is  two-fold  :  "  Repent,  and  turn  yourselves  from  all 
your  transgressions  ;  so  iniquity  shall  not  be  your  ruin."  Ez.  xviii. 
30.  They  who  obey  that  part  of  the  command  which  enjoins  repent- 
ance, will  also  obey  that  part  which  requires  them  to  turn  themaelvea 
from  all  their  transgressions — yes,  from  all ;  for  as  their  repentance, 
if  not  spurious,  extends  to  all  their  transgressions,  so  it  will  be  with 
their  reformation.  What  should  we  think  of  that  man  who  has  two 
prominent  sins  ;  for  example,  profane  swearing  and  drunkenness  ;  if 
he  should  say,  "  I  think  God  has  given  me  i-epentance  for  all  my  sins  ; 
and  from  the  sin  of  profaning  his  name  I  am  resolved  immediately  to 
break  off."  What  estimate  should  we  put  on  his  repentance,  when 
we  perceived,  by  his  actions,  that  his  other  sin  he  designed  still  to 


REPENTAXCE.  318 

retain  ?  Would  not  every  one  draw  the  conclusion,  in  view  of  the 
fact,  that  hia  reformation  was  but  partial ;  that  godly  sorrow  for  sin 
was  not  the  thing  that  produced  it  ? 

Whatever  we  lothe,  we  naturally  forsake.  They  who  are  the 
subjects  of  godly  sorrow,  lothe  their  sins,  and  will  therefore  forsake 
them.  "  What  fruit  had  ye,"  said  the  apostle  to  the  saints  at  Rome, 
"in  those  things  whereof  ye  are  now  ashamed?  "  Rom.  vi.  21.  They 
who  are  renewed  unto  repentance,  love  God  :  they  are  now  displeased 
with  themselves,  because  by  their  sins  they  have  displeased  and  dis- 
honored  Him  ;  and  they  are  well  aware,  that  a  repetition  of  their  sins 
will  again  grieve  his  Holy  Spirit,  and  bring  reproach  on  his  holy  name. 
They  are  sensible  that  it  has  been  the  tendency  of  their  sins,  to  make 
them  a  curse,  and  not  a  blessing,  to  their  fellow  men ;  but  now,  as 
they  care  for  the  souls  of  those  around  them,  they  feel  constrained,  by 
a  savory  discoui'se  and  exemplary  conduct,  to  promote  their  moral  im- 
provement. They  also  know  that  sin  has  separated  between  them  and 
God,  and  has  provoked  him  to  hide  his  face  from  them  :  and  can  they 
be  willing  to  provoke  him,  by  renewed  transgressions,  to  withdraw 
his  gracious  presence,  and  leave  them  in  darkness  ?  When  the  Lord 
speaks  peace  unto  his  people  and  to  his  saints,  he  adds  this  caution  : 
"  But  let  them  not  return  again  to  folly."  To  this  caution  every  con- 
trite  soul  responds,  "Amen,  let  me  not  return  to  foil)-.  O  that  my  ways 
were  directed  to  keep  thy  statutes  !  "  Ps.  Ixxxv.  8  ;  cxix.  5. 

7.  Repentance  is  a  humble  exercise,  devoid  of  self-sufficiency  and 
self -righteousness.  It  feels  its  dependence  on  divine  grace  both  for  its 
existence  and  acce-ptance.  Repentance  and  humility  are  sometimes  so 
intimately  connected,  in  the  word  of  God,  as  hardly  to  be  distinguished 
from  each  other.  See  Isa.  Ivii.  15;  Ixvi.  2.  We  know  that  when 
rebels  are  subdued  and  brought  under  the  5-oke  of  Christ,  they  are  made 
willing  subjects,  and  are  now  sincerely  and  heartily  ashamed  of  their 
former  rebellion.  Their  repentance  is  their  own  voluntary  exercise. 
It  could  not  be  more  so,  were  they  as  independent  in  their  volitions 
as  the  all-sufficient  God  himself.  Yet,  though  it  is  their  own  voluntary 
exercise,  it  is  given  them  from  above :  for  Christ  is  exalted  to  give 
repentance,  as  well  as  the  forgiveness  of  sins.  Acts  v.  31.  When  the 
gentiles  first  received  the  word  of  God,  they  who  Avere  the  true  seed 
of  Abraham  gave  Him  the  glory,  saying,  "  Then  hath  God  also  to  the 
gentiles  granted  repentance  unto  life."  Acts  xi.  18.  And  when  Paul 
exhorts  Timothy  to  instruct  opposers  in  meekness,  he  adds  for  his 
encouragement,  "If  God  peradventure  will  give  them  repentance  to 
the  acknowledging  of  the  truth."  2  Tim.  ii.  25.  It  is  no  less  true 
now  than  it  was  then,  that  wherever  repentance  is  exercised,  it  is 
God  who  grants  or  gives  it.  This  is  known  and  acknowledged  by  all 
those  to  whom  this  precious  gift  is  granted,  "  He  called  me  by  his 
grace,"  says  one  ;  another  says,  "  Sarely  after  I  was  turned  I  repented  ; 
and  after  that  I  was  instructed,  I  smote  upon  my  thigh."  Gal.  i.  15. 
Jer.  xxxi.  19. 

Every  repenting  sinner  is  convinced  that  once  he  sinned  and  repented 
not ;  and  that  in  his  flesh,  his  unregeneracy,  there  was  no  good  thing. 
Nor  is  his  conviction  any  less  clear,  that  for  those  different  and  juster 
views  of  the  evil  of  sin  which  he  now  entertains,  he  is  entirely  indebted 


311  REPRNTANCE. 

to  the  grace  oi*  God.  And  his  sense  of  dependence  on  God,  both  to 
originate  and  continue  his  penitential  exercises,  is  rendered  more 
vivid  by  the  growing  influence  of  the  grace  of  repentance  over  the 
powers  of  his  sinful  soul.  With  his  dependence  in  view,  his  deviations 
from  the  path  of  duty  are  followed  with  such  petitions  as  these  :  "  Turn 

thou  me,  and  I  shall  be  turned."     "  Create  in  me  a  clean  heart 

uphold  me  by  thy  free  Spirit."  Jer.  xxxi.  18.  Ps.  U.  10,  12.* 

*  It  was  some  years  ago,  when  these  thoughts  on  the  humble  nature  of  repentance 
were  committed  to  paper.  At  that  time,  1  supposed  I  was  expressing  the  sentiments, 
not  only  of  the  scriptures,  but  also  of  all  that  part  of  the  church,  which  has  been 
denominated  the  Orthodox,  in  distinction  from  such  as  adopt  the  Pelagian  or  Arminian 
systems.  But  more  recently  1  have  found  some  of  those  whose  church  articles  still 
remain  strictly  Calvinistic,  are  beginning  to  exhibit  entirely  different  views  of  this 
subject. 

In  a  particular  sermon  that  I  heard  myself,  which  was  designed  to  enforce  the  obli- 
gal ion  to  repentance,  the  preacher  introduced  au  impenitent  man,  as  excusing  himself 
from  the  duty  enjoined,  on  the  plea,  that  the  agency  of  God  was  necessary  to  produce 
repentance.  Had  he  told  the  self-excusing  rebel,  that  repentance  was  the  creature's 
own  exercise,  and  every  sinner's  incumbent  duty,  and  that  his  need  of  divine  grace,  to 
counteract  his  impenitent  feelings  and  transform  his  heart,  did  not  release  him  from 
obligation  to  an  immediate  compliance,  I  should  have  been  gratified.  But  I  was  grieved 
to  find,  that  the  way  he  took  to  stop  the  mouth  of  tlie  ca viler,  \\  as  to  deny,  in  effect,  that 
God  was  the  giver  of  repentance.  He  told  him  that  those  texts  of  scripture  which  speak 
of  God's  giving  men  repentance,  meant  no  more  than  his  giving  them  a  dispensation, 
opportunity,  or  means  of  repentance.  He  then  proceeded  to  introduce  ihree  texts  of  this 
class,  VIZ.  Acts  v.  3,  xi.  18 ;  and  2  Tim.  ii.  25  ;  which  are  the  same  that  I  have  made 
use  of  to  prove  repentance  to  be  a  dependent  exercise,  for  which  we  are  indebted  to  the 
grace  of  God.  Each  of  these  texts  he  so  explained,  as  to  keep  out  of  sight  the  need  of 
any  special  divine  operation  on  the  sinner's  heart,  in  order  to  his  becommg  a  penitent. 
After  hearing  these  texts  thus  explained,  I  felt  an  inclination  to  ask  the  preacher,  what 
reason  could  be  assigned,  why  the  word  peradoenture  was  inserted  in  the  last  text  : 
"  If  God  peradventure  will  give  them  repentance."  Was  there  a  doubt  (thought  I ) 
whether  these  men  would  have  a  dispensation  or  opportunity  of  repentance  given  them, 
when  means  to  bring  them  to  its  exercise  were  already  being  used  ? 

I  will  here  take  the  liberty  to  place  before  the  reader  the  views  entertained  by  Mr. 
Henry,  on  two  of  these  texts.  On  Acts  v.  31,  he  remarks,  "  Repentance  and  remission 
go  together  ;  wherever  repentance  is  wrought,  remission  is  without  fail  granted.  Christ 
is  appointed  to  give  repentance  by  his  Spirit  working  with  the  word,  to  awaken  the 
conscience,  to  work  contrition  for  sin,  and  an  effectual  change  in  the  heart  and  life. 
The  new  heart  is  his  work,  and  the  broken  spirit  a  sacrifice  of  his  providing  :  and  when 
he  has  given  repentance,  if  he  should  not  give  remission,  he  would  forsake  the  work  of 
his  own  hands."  On  Acts  xi.  18,  he  is,  if  possible,  still  more  explicit.  "He  hath 
granted  them  not  only  the  means  of  repentance,  in  opening  a  door  of  entrance  for  his 
ministers  among  them,  but  the  grace  of  repentance,  in  having  given  them  his  Holy  Spirit, 
who,  whenever  he  comes  to  be  a  Comforter,  first  convinces  and  gives  a  sight  of  sin,  and 
sorrow  for  it,  and  then  a  sight  of  Christ  and  joy  in  him.  Repentance  is  God's  gift; 
it  is  not  only  his  free  grace  that  accepts  it,  but  his  mighty  grace  that  works  it  in  us  ;  that 
takes  away  the  heart  of  stone,  and  gives  us  a  heart  of  flesh.  The  sacrifice  of  God  is 
a  broken  spirit ;  it  is  he  that  provides  himself  that  lamb." 

What,  I  would  now  ask,  can  be  the  use  of  adopting  the  method  of  the  preacher  referr  ^ 
to,  for  the  purpose  of  silencing  the  objections  that  are  raised  against  an  obligation  to 
repent,  because  repentance  is  God's  gift ;  unless  it  be  intended  to  silence  all  other  objec- 
tions of  this  kind  in  the  same  way,  by  passing  through  the  Bible,  and  explaining  all 
those  passages,  which  speak  of  God's  operations  on  the  hearts  of  men,  to  mean  nothing 
more  than  his  giving  them  a  probation  and  leaving  them  to  take  care  of  themselves  ? 
If  God  gives  repentance  in  no  other  sense,  only  to  grant  the  opportunity  and  means  of 
repenting,  then,  no  doubt,  the  same  must  bo  ime:  concerning  faith,  lovi,  the  spirit  of 
prayer,  and  all  other  holy  affections.  If  no  divine  influence  be  exerted  upon  our  hearts, 
to  cause  us  to  repent,  there  is  no  reason  to  believe  that  any  such  influence  is  exerted  to 
produce  any  other partof  the  Christian  character.  When,  therefore,  God  is  represented 
as  preparing  the  hearts  of  his  people  to  pray,  it  must  be  understood  to  imply  no  more 
than  his  giving  them  an  opportunity  to  pray,  or  to  prepare  their  own  hearts  for  the  duty. 
When  he  says  to  such  as  lie  in  the  ruins  of  the  fall,  "  A  new  heart  will  1  give  you,  and 
a  new  spirit  will  I  put  within  you,"  it  m  u.st  mean  merely  this :  that  he  will  give  them 
a  chance  to  get  a  new  heart  and  a  new  spirit  for  themselves.  The  apostle  said  to  the 
Ephesian  saints,  "  You  hath  he  quickened  who  were  dead  in  trespasses  and  sins." 


REPKNTilNCB.  315 

Repentance  gives  God  the  glory  for  its  acceptance,  no  less  than  for 
its  existence  in  the  heart.  It  is  not  a  self  righteous  exercise ;  it 
does  not  claim  for  itself  any  merit,  as  though  it  had  cancelled  the 
debt  incurred  by  transgressing  the  law,  but  it  prompts  the  man  ia 
whose  heart  it  is,  to  hasten  to  the  throne  of  grace  with  this  humble 
petition,  "  God  be  merciful  to  me  a  sinner."  Such  a  man,  however, 
will  not  say,  there  is  nothing  lovely  in  a  penitential  frame  of  spirit ; 
nor  that  he,  as  the  subject  of  it,  is  destitute  of  amiableness :  for  he 
knows  that  the  high  and  lofty  One  that  inhabiteth  eternity,  whose 
name  is  Holy,  dwells  not  only  in  the  high  and  holy  place,  but  with  him 
also  that  is  of  a  humble  and  contrite  spirit.  Isa.  Ivii.  15.  But  while 
he  knows  that  contrition  constitutes  a  trait  of  character,  which  must 
appear  lovely  in  the  eyes  of  God  and  of  all  holy  beings,  he  can  not  feel 
that  the  change  which  has  taken  place  in  him,  has  destroyed  or  dimin- 
ished  his  desert  of  punishment.  Oa  the  contrary,  the  more  his  contri- 
tion for  sin  is  increased,  the  more  entirely  does  he  renounce  his  own 
righteousness,  and  plead  for  mercy  through  the  righteousness  of  his 
Redeemer. 

8.  True  repentance,  where  it  takes  place,  remains,  and  continues 
to  form  an  important  part  of  the  character  of  the  Christian.  There 
are  some  whose  repentance  resembles  a  land  flood,  which,  after  the 
rain  is  over,  soon  dries  up  ;  while  the  repentance  of  others  resembles  a 
fountain  or  a  river  whose  waters  fail  not.  In  the  beatitudes  pronoun- 
ced  by  Christ,  in  his  sermon  on  the  mount,  we  hear  him  say,  "  Blessed 
are  the  poor  in  spirit — Blessed  are  they  that  mourn."  By  this  he  de- 
signs to  teach  us  that  the  men  of  grace  are  habitually  poor  in  spirit, 
and  are  daily  mourning  over  their  sins.  They  have  mourned,  do 
mourn,  and  will  mourn,  as  long  as  they  live.  When  the  Lord  says, 
in  the  last  chapter  of  Isaiah,  "  But  to  this  man  will  I  look,  even  to 
him  that  is  poor,  and  of  a  contrite  spirit,  and  that  trembleth  at  my 
word,"  it  evidently  teaches  us  that  the  things  implied  in  poverty,  con- 
trition, and  trembling  at  his  word,  constitute  the  established  and  per- 
manent character  of  the  man  of  piety.    The  same  view  is  given  of  the 

This,  according  to  the  method  of  interpretation  which  has  been  adopted,  meant  that 
God  had  suffered  them  to  quicken  themselves.  And  when  God  is  said  to  work  in  his 
children  both  to  will  and  to  do,  it  must  import  that  he  has  given  them,  along  with  other 
powers,  the  faculty  of  willing,  which  is  a  faculty  incapable  of  being  operated  upon  by 
any  agent  beside  themselves,  whether  human  or  divine. 

What  Christian  would  not  be  grieved,  to  have  all  those  texts,  which  speak  of  the  help, 
to  be  derived  from  the  Spirit  of  God,  in  restoring  the  divine  image  to  our  depraved 
hearts,  explained  iti  this  manner  ?  Would  not  every  one  exclaim.  If  this  be  all  the  help 
that  we  are  authorized  to  expect,  who  then  can  be  saved  ? 

But  why,  it  maybe  asked,  is  all  this  violence  done  to  the  oracles  of  God  ?  Why  are 
those  precious  texts,  which  speak  so  plainly  of  a  powerful  divine  operation  on  the  human 
mind,  to  originate,  preserve  and  perfect  a  holy  character,  expounded  in  a  manner  so  novel 
and  urmatural  ?  The  ostensible  reason  is,  to  prevent  men  from  neglecting  their  own 
souls;  as  if  they  could  not  be  excited  to  attempt  anything,  for  the  accomplishment  of 
which  divine  assistance  is  supposed  to  be  requisite.  Must  we  than  be  made  to  disbe- 
lieve, or,  at  least,  forget  our  dependence  on  God,  before  we  can  be  excited  to  make  an 
effort  ?  Has  it  been  discovered,  that  what  Solomon  represented  to  be  an  index  of  folly, 
is  in  reality  a  proof  of  w'sdom,  namely,  that  a  man  should  trust  his  own  heart,  his  own 
sufficiency  ?  Is  it  true,  I  would  seriously  ask,  is  it  true,  that  their  dependence  on  divine 
influence  to  cause  repentance,  is  the  reason  why  sinners  remain  impenitent  and  neglectful 
of  the  great  salvation  ?  Sinners  who  are  living  carelessly,  have  very  little  beliefof  their 
dependence  on  God  for  the  salvation  of  their  souls.  When  their  dependence  is  made 
real  to  their  minds,  it  is  far  from  proving  to  be  an  opiate  to  lull  them  to  sleep. 


316  REl'KJMTAACB. 

pious  man  in  the  thirty-fourth  Psalm  :  "  The  Lord  is  nigli  umo  (hem 
that  are  of  a  broken  heart ;  and  saveth  such  as  be  of  a  contrite  spirit." 
They  who  become  broken  hearted  and  contrite,  remain  so.  This  is 
their  character  through  life.  The  same  cause  which  brings  them  into 
the  dust  of  humiliation,  keeps  them  there.  "  My  sin  is  ever  before  ?ne," 
said  one  who  knew  what  it  was  to  mourn  for  it.  Penitent  characters 
do  not  lose  sight  of  their  sinful  ways,  and  they  are  daily  increasing 
their  acquaintance  with  the  evil  of  their  hearts.  The  divine  com- 
mandment,  by  the  coming  of  which  their  sin  first  revived,  continues  to 
come,  and  to  produce  the  same  effect.  The  Spirit  of  God,  which  first 
reproved  them  of  sin,  abides  with  them,  and  continues  to  reprove  them 
more  and  more. 

Christians  not  only  retain  their  penitent  character  unto  the  end  of 
life,  but  as  they  grow  in  grace  they  become  more  deeply  affected  with 
the  evil  of  their  sin.  And  why  should  they  not  ?  The  more  their 
hearts  are  freed  from  the  blinding  influence  of  sin,  the  better  prepared 
they  must  be  to  discover  its  deformity.  And  it  is  certain  that  their 
obligation  to  the  exercise  of  higher  degrees  of  repentance  is  always 
augmenting,  by  reason  of  the  sins  which  they  daily  commit.  The 
sins  of  which  they  have  already  repented,  are  not  rendered  any  less 
ill-deserving  on  this  account,  and  therefore  the  circumstance,  that  they 
have  once  repented  of  their  sins,  does  not  do  away,  or  even  diminish 
their  obligation  to  repent  in  time  to  come.  Paul  never  lost  sight  of 
the  vileness  of  his  conduct  as  a  persecutor  of  the  church  of  Christ  so 
long  as  he  lived,  though  he  had  mourned  over  it  and  confessed  it  ma- 
ny a  time.  If  it  was  right  for  him  to  feel  an  abhorrence  of  this  wick- 
ed conduct,  when  his  eyes  were  first  opened,  it  must  have  been  right 
for  him  to  feel  it  until  his  dying  day  ;  and  it  must  be  right  for  him  to 
I'.el  it  now.  The  holiness  of  heaven  Avill  prevent  the  saints  from  ma- 
king any  new  work  for  repentance  ;  but  it  will  have  no  tendency  to 
keep  them  from  lothing  and  condemning  themselves,  in  view  of  the 
sins  which  they  committed  on  the  earth.  Nor  will  the  continuance  of 
repentance  diminish  the  happiness  of  that  perfect  state.  When  they 
give  praise  to  Him  that  loved  them,  and  washed  them  from  their  sins 
in  his  own  blood,  their  blessedness  will  be  greatly  augmented  by  the 
clear  views  they  will  then  have  of  the  vileness  of  those  sins. 

This  work  was  begun  by  showing  that  there  is  truth  in  religion  ; 
that  every  part  of  true  religion  is  supported  by  the  whole  inspired  vol- 
ume, so  that  all  which  is  said  about  it  is  said  in  its  favor,  and  nothing 
against  it ;  and  that  every  bi-anch  of  true  religion  has  a  harmonious 
agreement  with  the  whole.  This  agreement  is,  I  think,  very  apparent 
in  relation  to  evangelical  repentance. 


THE       ARTICLE       IIARJIOKIZED. 

FirsU    It  is  in  harmony  with  the  preceding  Articles  o^  experience. 

Repentance  has  been  described  as  differing  essentially  from  that  sin 
for  which  it  sorrows  ;  and  therefore  it  must  be  disinterested  :  for  if  it 
were  a  selfish  exercise  it  would  be  of  the  same  nature  with  all  the  sin 
there  is  in  earth  and  hell.     When  repentance  is  described  as  a  sorrow 


BBFENXANCS.  317 

for  sin  which  is  not  selfish,  it  entirely  coalesces  with  our  first  Article 
qf  experience.  It  is  the  natural  fruit  of  all  that  love  which  is  disinter- 
ested, whether  it  be  exercised  towards  God,  our  fellow  men,  or  our- 
selves. When  we  exercise  pure  love  towards  all  these  objects,  we 
shall  be  unfeignedly  sorry  for  all  the  injury  we  have  done,  or  thought 
to  do  them.  And  the  more  we  have  of  the  free  love  described  in  that 
Article,  the  more  we  shall  have  of  the  repentance  which  is  described 
in  this. 

Nor  is  the  agreement  less  apparent  between  this  and  the  second 
Article.  In  that  Article  we  saw  that  it  was  the  nature  of  holiness  in 
ourselves,  to  be  delighted  with  holiness  in  others,  and  to  be  equally 
disgusted  with  sin.  But  would  it  be  consistent  to  make  hoUness  of 
character,  the  ground  of  exercising  the  love  of  complacency  towards 
others,  and  at  the  same  time  have  complacency  in  ourselves  considered 
as  sinners  ?  If  our  religion  be  disinterested,  we  shall  be  delighted  with 
our  character  no  farther  than  it  is  conformed  to  the  divine  image  ;  and 
so  far  as  we  discover  it  to  be  repugnant  to  this,  we  shall  abhor  it.  In 
the  same  degree  as  we  are  delighted  with  God,  angels,  and  saints,  on 
account  of  their  holiness,  we  shall  be  displeased  with  all  wicked  crea- 
tures, and  with  all  wickedness,  not  excepting  that  which  we  see  in 
ourselves. 

This  Article  has  an  intimate  connection  and  a  perfect  agreement 
with  the  one  which  immediately  precedes  it.  There  we  viewed  the 
rebel  submitting  himself  and  becoming  reconciled  to  God  ;  and  here 
we  see  him  mourning  over  his  past  rebellion.  And  certainly  if  that 
reconciliation  was  real  and  sincere,  we  should  expect  to  see  him  going 
about  with  a  broken  heart  and  a  contrite  spirit,  all  the  residue  of  his 
life,  deeply  humbled  at  the  thought  that  he  was  once  in  arms  against 
his  Maker ;  and  we  should  expect  to  see  him  grieved  on  account  of 
his  remaining  disaffection  to  his  holy  government. 

Secondly.     This  Article  is  harmonious  with  our  doctrinal  series. 

The  repentance  which  has  been  described  is  in  harmony  with  the 
first  of  those  Articles.  The  man  whose  heart  is  penitent,  if  he  has 
been  an  atheist  before,  is  now  prepared  to  acknowledge  the  existence, 
infinite  greatness  and  holiness  of  God.  In  confessing  his  sin,  he  says 
to  God,  "It  was  the  alienation  of  my  heart  from  thee,  which  led  me  to 
deny  thy  existence  and  thy  providence.  Now  I  am  convinced  of  the 
truth  of  both  ;  and  am  convinced  that  it  is  against  thee,  thee  only,  that 
I  have  sinned  ;  and  that  I  have  done  all  this  evil  in  thy  sight." 

Penitential  feelings  are  in  accordance  with  the  doctrine  of  the  second 
Article,  in  which  the  eternal  God  is  presented  to  our  view,  as  giving 
existence  to  a  wise  and  benevolent  system  of  creation  and  providence, 
for  the  display  of  his  own  glory.  That  man  who  has,  through  grace, 
come  to  himself,  accounts  it  a  privilege  to  be  an  intelligent  creature, 
and  not  a  brute,  because  he  finds  himself  capable  of  beholding  the  glo- 
ry of  God  manifested  in  his  works  of  creation  and  providence.  He  is 
now  ashamed  and  confounded,  that  he  has  been  so  brutish,  as  to 
be  blind  to  this  glorious  display  of  divine  wisdom,  power,  and  benevo- 
lence. 

This  Article  most  sweetly  harmonizes  with  the  third  of  that  series, 
namely,  that  which  relates  to  the  law  of  God,  given  to  regulate  the 

40 


318  REPENTANCK. 

conduct  of  all  the  subjects  of  his  moral  government.  The  law,  like  its 
Author,  is  perfect.  Si7i  is  the  transgression  of  the  law,  and  therefore 
a  most  vile  and  destructive  thing.  And  what  is  repentance  but  a  sin- 
cere and  hearty  condemnation  of  sin  ?  Repentance  wholly  takes  the 
side  of  the  law  against  steful  self;  confessing,  "The  law  is  spiritual, 
but  I  am  carnal,  sold  under  sin."  The  penalty  is  annexed  to  the  law 
to  give  it  strength,  and  is  essential  to  its  very  existence  ;  repentance 
therefore  leads  us  to  justify  the  whole  law,  penalty  as  well  as  precept, 
and  to  accept  the  punishment  of  our  iniquity.  Lev.  xxvi.  41.  The 
language  of  the  penitent  is,  "  I  will  bear  the  indignation  of  the  Lord, 
because  I  have  sinned  against  him."    Mic.  vii.  9. 

We  could  not  have  seen  repentance  for  sin  to  be  in  harmony  with 
the  third  Article,  without  perceiving  at  the  same  time  its  agreement 
with  the  fourth,  namely,  the  apostacy  of  man.  Every  child  of  Adam, 
who  is  brought  to  repentance,  most  heartily  condemns  the  conduct  of 
his  first  father  and  federal  head,  in  his  failure  of  fulfilling  the  condi- 
tion  of  the  covenant  of  works  :  and  in  his  intercourse  with  the  Holy 
One  it  will  be  natural  for  him  sometimes  to  express  the  sense  he  has 
of  the  dreadfulness  of  that  sin  which  brought  death  into  the  world  and 
all  its  woes.  But  I  see  nothing  in  the  scriptures  which  would  lead  us 
to  conclude  that  the  penitent  is  required  to  confess  this  sin  as  his  own, 
with  a  conviction  of  personal  criminality,  any  more  than  the  sin  of  his 
immediate  progenitors,  or  indeed  the  sin  of  any  other  man.  It  is  for 
his  personal  transgressions  alone  that  he  can  feel  guilty.*  These  ex- 
tend back  to  the  commencement  of  his  existence  as  a  moral  agent, 
whether  his  memory  can  reach  back  so  far  or  not.  For  all  his  per- 
sonal sins  he  feels  guilty ;  and  none  the  less  so,  because  that  by  the 
disobedience  of  his  first  father  he  was  made  a  sinner.  And  this  is  a 
sentiment  which  he  does,  by  no  means,  discard  from  his  creed.  Rom. 
V.  12, 19.  In  connection  with  the  fall  of  man,  we  were  led  to  con- 
template  man  in  his  fallen  state  as  a  creature  entirely  depraved.  With 
this  view  of  entire  depravity,  the  feelings  of  every  broken-hearted  sin- 
ner fully  accord  :  "  I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth 
no  good  thing."  Rom.  vii.  18.  There  is  no  reason  to  believe  that  he 
has  repented  at  all,  who  has  not  seen  himself  to  be  an  entirely  depra- 
ved creature. 

Penitential  feelings  remarkably  coalesce  with  the  doctrine  o£  atone- 
ment, which  is  the  subject  of  the  ffth  Article.  To  condemn  sin  and 
put  an  indelible  stigma  upon  it,  was  a  capital  object  of  the  death  of  the 
Son  of  God.  The  apostle  informs  us,  that  God  sent  his  own  Son  in 
the  likeness  of  sinful  flesh,  to  condemn  sin  in  the  flesh.  Rom.  viii.  2. 
This  was  to  do  just  what  repentance  leads  all  those  who  are  made  the 
subjects  of  it,  most  freely  to  do  ;  they  all  condemn  sin  ;  and  the  more 
they  repent,  the  more  do  they  condemn  it.  Let  them  now  turn  their 
eyes  to  the  cross  of  Christ,  and  see  how  sin  is  condemned  there.  Must 
they  not  discern  ineffable  glory  in  that  atonement  which  so  emphatical- 
ly condemns  sin? 

I  shall  pass  over  all  the  other  doctrinal  Articles,  except  the  last, 

*  God  abhors  all  sin,  but  feels  guilty  of  none  :   the  penitent  abhors  all  sin,  and  feels 
guilty  of  his  own. 


REPENTANCE.  319 

namely,  that  which  relates  to  the  decrees  and  agency  of  God.  Under 
this  Article  it  was  shown,  that  the  only  wise  God  has  a  most  perfect 
plan,  comprehending  all  existences  and  all  events,  which,  without  the 
least  failure,  he  will  carry  into  execution,  "  How,  then,"  it  may  be 
said,  "  can  I  be  sorry  for  anything  which  has  taken  place,  without  its 
implying  a  dissatisfaction  with  the  plan  and  providence  of  God  ?  How 
can  I  believe  God's  plan  to  be  absolutely  perfect,  and  yet  be  sorry  that 
a  particular  part  of  it  ever  went  into  operation  ?  And  does  it  not  im- 
ply a  disapprobation  of  God's  plan,  for  me  to  be  sorry  that  I  have  sin- 
ned?" 

This  seeming  want  of  harmony  between  the  exercise  of  repentance, 
and  the  doctrine  of  a  perfect  divine  plan,  comprehending  all  events, 
even  those  sinful  acts  which  we  deplore,  is  owing  to  some  mistaken 
views  concerning  what  is  implied  in  repenting  and  sorrowing  for  sin. 
Is  it  necessary  to  suppose,  that  sorrow  for  sin,  even  that  which  is  of  a 
godly  sort,  implies  a  wish  th&t  the  sin  sorrowed  for  had  never  existed? 
It  is  evident,  that  such  a  wish  as  this  made  no  part  of  the  repentance, 
Avhich  Joseph  inculcated  on  his  brethren  ;  Avho  being  moved  by  envy 
had  sold  him  into  Egypt?  "Now  therefore,"  said  he,  "be  not  griev- 
ed  nor  angry  with  yourselves,  that  ye  sold  me  hither :  for  God  did 
send  me  before  you  to  preserve  life."  Gen.  xlv.  5.  What  could  this 
mean  ?  It  certainly  could  not  mean  that  he  would  not  have  them  re- 
pent, and  that  deeply ;  for  with  a  view  to  bring  them  to  such  a  state 
of  mind,  he  had  with  much  difficulty  concealed  from  them  those  strong 
emotions  of  fraternal  affection  which  were  impatient  of  restraint.  It 
could  mean  nothing  less  than  this  ;  that  while  he  would  have  them 
abhor  themselves,  he  would  at  the  same  time  lead  them  to  view  the 
good  hand  of  God,  which  had  been  engaged  in  bringing  to  pass  that 
grand  event,  of  which  their  wickedness  had  been  the  instrumental 
cause.  He  would  have  them  see  a  divine  counsel  and  agency  con- 
cerned in  this  Avhole  affair,  that  they  might  entertain  exalted  concep. 
tions  of  God's  wisdom,  directing  their  folly ;  and  of  God's  righteous- 
ness, making  a  holy  use  of  their  wickedness. 

Sin  renders  the  being  who  commits  it  vile  and  ill-deserving.  There 
is  nothing  in  it  to  love  and  approve ;  but  every  thing  to  hate  and  de- 
test. The  tendency  of  sin  is  as  evil  as  its  nature.  It  tends  to  dishonor 
the  Creator,  and  destroy  the  order,  peace,  and  happiness  of  the  created 
system.  But  though  its  natural  tendency  is  evil,  and  only  evil,  still  it 
is  overruled  to  further  the  designs  of  infinite  benevolence.  "  But  I 
would  ye  should  understand,  brethren,"  said  Paul  the  prisoner,  "  that 
the  things  which  have  happened  unto  me  have  fallen  out  rather  unto 
the  furtherance  of  the  gospel."  Phil.  i.  12.  It  is  through  the  marvel- 
lous  interposition  of  the  all-sufficient  God,  that  good  should  ever  be 
promoted  by  a  thing  which  is  so  vile  and  mischievous  as  sin. 

The  penitent  man  may  have  a  full  belief,  that  all  the  sin  which  has 
been  committed,  and  his  own  among  the  rest,  will  be  overruled  for  the 
promotion  of  greater  good ;  and  yet  be  filled  with  godly  sorrow  for  it. 
Godly  sorrow  does  not  require  that  we  should  be  dissatisfied  with  any- 
thing  God  has  done,  or  that  we  should  wish  a  single  event  which  has 
transpired,  were  stricken  from  the  list  of  events.  All  it  requires  of  us 
is,  that  we  feel  the  same  disapprobation  of  sin  which  God  does.     It  is 


320  EKPKNTANCE. 

the  abominable  thing  which  he  hates,  and  which  we  ought  to  hate. 

God  says  to  every  transgressor  of  his  law,  TJiou  art  vile.      The  peni- 

tent  answers,  "  Behold  /  am  vile."     God  says,  I  abhor  thee.     To  this 

he  answers,  "  I  abhor  myself."     God  tells  him  that  he  deserves  no 

good  at  his  hands.      He  readily  responds,  "  I  am  no  more  worthy  to 

be  called  thy  son."      God  proceeds  to  tell  him  that  he  deserves  the 

damnation  of  hell.     He  replies,  "  I  accept  the  punishment  of  my  sins. 

^Thou  art  clear  when  thou  judgest." 

"  And  if  my  soul  were  sent  to  hell, 
Thy  rightoeus  law  approves  it  well." 

Now  is  not  this  the  repentance  which  needeth  not  to  be  repented  of? 
And  yet  it  does  not  necessarily  suppose  the  least  dissatisfaction  with 
those  divine  decrees  which  embrace  the  whole  system  of  events.  In 
the  exercise  of  the  deepest  repentance  he  may  say,  "  I  believe  that  all 
my  sinful  deeds  were  what  God's  hand  and  counsel  determined  before 
to  be  done ;  I  acquiesce  in  His  determination,  while  I  abhor  myself — 
God  appears  holy,  while  I  am  vile — I  meant  it  for  evil,  while  He  meant 
it  for  good." 

Some  may  still  think  that  the  view  which  has  now  been  given  of 
repentance,  takes  from  it  what  is  essential  to  its  holy  nature.  But  let 
me  ask  such,  Do  you  not  entirely  disapprove  of  all  the  sin  of  Joseph's 
brethren  in  selling  him  into  Egypt  ?  Still  you  do  not  intend  to  say 
that  you  wish  this  thing  had  never  taken  place  ;  for  such  a  wish  would 
be  rebellion  against  God,  who  sent  him  there  to  save  much  people 
alive.  You  profess  to  abhor  the  wickedness  of  the  Jews  in  putting  to 
death  the  Savior:  but  do  you  wish  he  had  never  been  crucified? 
Where  then  would  have  been  the  glory  which  was  to  follow  ?  Where, 
in  such  a  case,  would  that  great  multitude  of  redeemed  men,  which  no 
man  can  number,  have  spent  their  eternity  ?  Perhaps  you  will  say, 
that  you  do  not  wish  these  events  were  struck  out  of  existence,  but  only 
the  sins  which  produced  them.  But  you  ought  to  remember,  that  the 
events  could  not  have  come  into  being  without  their  causes.  God  de- 
termined that  Joseph  should  be  sold  into  Egypt  by  means  of  the  envy 
of  his  brethren  ;  and  that  Christ  should  be  crucified  by  xoicked  hands. 
The  sins  which  gave  existence  to  these  wicked  actions  are  themselves 
to  be  considered  as  events,  and  were  as  much  included  in  the  wise 
plan  of  God  as  any  other  events. 

If  you  can  abhor  the  conduct  of  Joseph's  brethren,  and  of  the  cruci- 
fiers  of  the  Savior,  without  wishing  that  Joseph  had  not  been  sold,  and 
that  Christ  had  not  been  crucified,  why  can  you  not  condemn  and  ab- 
hor your  own  sins,  without  wishing  that  those  sins  had  never  existed  ? 
It  is  just  as  certain  that  your  sins  were  included  in  God's  decrees,  as 
that  such  was  the  case  with  theirs.  And  it  is  no  less  certain  that  God 
will  overrule  your  sins  for  the  promotion  of  his  glory,  than  that  he  has 
overruled  their  sins  to  promote  this  object :  for  saith  the  scripture, 
"  Surely  the  wrath  of  man  shall  praise  thee  :  the  remainder  of  wrath 
shalt  thou  restrain."    Ps.  Ixxvi.  10. 

Does  the  repentance  which  God  exercises,  imply  a  wish  that  he 
had  laid  his  plan  diflferently  ?  When  it  is  said,  "It  repented  the  Lord 
that  he  had  made  man  on  the  earth,  and  it  grieved  him  at  his  heart," 
can  it  design  to  tell  us  that  the  all- wise  Creator  now  wished  that  he 


REPENTANCE.  S21 

bad  made  no  such  creature  as  man  ?  His  repentance  in  this  case  must 
have  implied  a  change  of  feelings  towards  man,  in  view  of  his  having  ' 
become  a  depraved,  unlovely  creature ;  but  it  could  not  imply  a  wish 
that  he  had  not  given  him  existence  ;  nor  a  wish  that  he  had  given 
such  a  different  arrangement  to  things  as  should  have  prevented  his 
defection  ;  since  this  defection  was  that  which  made  way  for  the  in- 
troduction  of  the  glorious  scheme  gf  redemption,  the  chief  of  all  the 
works  of  God.  Let  our  Creator  be  our  pattern ;  and  from  Him  let  us 
learn  the  nature  of  repentance.  As  He  abhors  all  the  wrath  of  man, 
and  the  wrath  of  devils,  which  he  makes  use  of  to  promote  his  glory, 
without  wishing  his  plan  had  been  altered  in  a  single  particular ;  so 
let  us  abhor  all  the  sin  in  the  universe  ;  and  let  us  not  only  abhor,  but 
feel  guilty  and  ashamed  of  our  own  ;  and  yet  be  perfectly  reconciled 
to  that  scheme  of  providence  which  includes  it  all.  Let  us  rest  satis- 
fied, that  in  the  hands  of  a  Being,  whose  attributes  are  all  infinite,  this 
evil  and  bitter  thing  will  be  made  to  further  that  holy  cause  which  it 
seeks  to  destroy. 

Before  I  drop  this  subject,  I  would  seriously  ask,  whether  there  can 
be  any  satisfactory  evidence  of  disinterested  repentance,  where  there 
is  no  submission  to  the  will  of  God  in  relation  to  the  existence  of  those 
very  evils  of  which  we  repent?  Could  Christ's  crucifiers  have  had 
evidence  that  their  sorrow  for  this  sin  was  of  a  godly  sort,  while  they 
felt  entirely  unreconciled  to  the  determinate  and  holy  counsel  of  God 
concerning  his  crucifixion  ?  Is  not  this  one  of  those  things  which 
constitute  the  essential  difference,  which  is  found  to  exist  between  that 
repentance  which  is  the  fruit  of  the  Spirit,  and  that  which  is  of  a  self, 
ish  character  ?  May  we  not  suppose  that  this  Avas  one  thing  which 
made  a  difference  between  the  repentance  of  Peter  and  of  Judas? 
While  Peter  abhorred  the  evil  of  his  conduct  in  denying  his  Master, 
ought  we  not  to  suppose  that  he  was  reconciled  to  the  holy  Avill  of 
God  in  determining  to  make  use  of  this  very  thing,  as  the  means  of 
illustrating  his  great  grace  in  recovering  him  from  his  dreadful  fall, 
and  making  use  of  it  to  render  him  more  humble  through  ail  his  sub- 
sequent  life  ;  and  probably  through  his  whole  existence  ?  But  how 
was  it  with  the  repentance  of  Judas  ?  While  he  had  no  abhorrence 
of  the  sinfulness  of  his  conduct,  He,  no  doubt,  wished  the  deed  which 
he  had  perpetrated  could  have  been  struck  out  of  existence.  And 
wherefore  ?  Merely  because  it  had  proved  ruinous  to  himself.  And 
will  not  all  the  reprobates  in  hell  forever  possess  the  same  kind  of  re- 
pentance ?  Will  they  not  always,  without  hating  sin,  wish  they  had 
not  sinned  ?  On  the  other  hand,  will  "not  all  the  redeemed  in  glory 
forever  hate  sin,  without  wishing  they  had  not  sinned  ?  While  they 
perfectly  disapprove  of  their  own  conduct  in  sinning  against  God,  will 
they  not  as  perfectly  approve  of  His  conduct  in  suffering  them  to  do  so  ? 


REMARKS. 

1.  With  this  Article  of  the  experimental  system  before  us,  we  dis- 
cover  one  trait  which  makes  an  essential  difference  in  the  characters 
of  men.      The  difference  is  not  made  by  this ;    that  one  part  of  man. 


322  REPENTANCE. 

kind  have  invariably  yielded  obedience  to  the  law,  while  the  other  part 
have  transgressed  it.  The  law  has  been  transgressed  by  the  whole 
race  :  "  for  all  have  sinned  and  come  short  of  the  glory  of  God."  Nor 
is  this  the  difference ;  that  some  have  now  become  sinless,  while  oth- 
ers  remain  sinful.  "  Who  can  say,  I  have  made  my  heart  clean,  I  am 
pure  from  my  sin  ?  "  "  In  many  things  we  all  offend."  "  There  is 
not  a  just  man  upon  the  earth,  that  doth  good  and  sinneth  not."  But 
the  great  thing  which  distinguishes  the  just  from  the  unjust,  is  the 
feeling  they  have  towards  the  unlovely  traits  of  their  own  character. 
They  know  there  is  much  in  them  that  is  hateful,  and  they  actually 
hate  it.  In  view  of  their  own  sins  they  lothe  themselves,  and  pray  for 
complete  deliverance ;  and  still  a  body  of  death  hangs  upon  them. 
While  this  conflict  is  going  on  in  the  breasts  of  God's  children,  their 
fellow  men  sin  on  and  repent  not.  They  justify  or  excuse  their  trans- 
gressions. Or  if,  at  any  time,  their  consciences  take  the  side  of  the 
law,  still  they  exercise  no  true  repentance.  To  such  an  affection  as 
godly  sorrow  they  are  strangers. 

Surely  the  difference  between  the  characters  of  men,  which  is  made 
by  penitence  and  impenitence,  is  not  of  small  consideration.  It  is 
great  enough  to  lay  a  foundation  for  that  discrimination,  which  God 
makes  between  men  in  this  and  the  future  world.  With  penitent  sin- 
ners God  now  holds  communion ;  but  with  the  impenitent,  however 
moral  they  may  be,  he  has  none.  As  the  penitent  sorrow  after  a  godly 
sort,  exercising  the  same  holy  abhorrence  which  God  himself  does,  he 
embraces  them  in  his  arms,  lifts  on  them  the  light  of  his  countenance, 
and  hears  their  prayers.  But  since  the  impenitent  have  no  such  con- 
trite feelings  in  view  of  their  transgressions,  he  can  have  no  fellowship 
with  them.  He  knows  them  afar  off.  In  the  judgment  of  the  great 
day,  when  he  will  divide  one  part  of  mankind  from  the  other,  the  line 
of  separation  will  not  be  drawn  between  great  and  small  offenders ; 
but  between  those  who  repented  and  those  who  repented  not.  Some 
of  the  chief  of  sinners  will  be  on  the  right  hand  of  the  Judge,  and 
some  of  the  least  on  the  lef\  :  but  on  the  right  hand  there  will  be  no 
impenitent  sinner ;  nor  will  one  that  repented  be  found  on  the  left. 

2.  This  part  of  Christian  experience  sheds  light  on  the  doctrinal 
system  ;  particularly  as  it  relates  to  the  inexcusableness  of  our  impen- 
itent state,  and  our  indebtedness  to  special  divine  grace  for  our  deliv- 
erance from  it.  Every  man  who  truly  repents,  is  brought  to  see  and 
feel  that  his  whole  impenitent  life  was  sinful.  He  sincerely  condemns 
himself,  not  for  his  overt  acts  of  transgression  alone,  but  also  for  the 
evils  of  his  heart.  He  blames  himself  that  he  was  not  repenting 
at  the  very  time  he  was  holding  fast  deceit  and  refusing  to  return. 
Now  if  it  be  right  for  him  to  blame  himself  for  his  impenitence,  (and 
were  it  not  right,  repentance  itself  would  be  wrong,)  his  impenitence 
Avas  wicked  and  inexcusable  white  it  remained,  even  at  the  very  time 
when  he  was  shielding  himself  with  excuses.  If  his  being  born  m 
sin,  aiid  thereby  rendered  morally  incapable  of  exercising  repentance, 
without  the  aid  of  the  Spirit,  had  furnished  any  real  excuse  for  his 
impenitency  while  it  remained,  then  he  could  feel  no  guilt  on  account 
of  it  after  its  removal.  A  man  who  is  recovered  from  an  involuntary 
disease,  does  not  feel  guilty  that  he  did  not  work,  when  he  had  not 


FAITH.  323 

power  to  rise  from  his  bed.  If  the  sinner  were  not~actually  guilty  for 
his  impenitent  heart,  as  well  as  life,  the  Holy  Ghost,  who  is  the  Spirit 
of  truth,  would  not  cause  him  to  feel  that  self-condemnation  which  he 
now  does.  As  the  humble  and  contrite  man  is  perfectly  satisfied,  that 
the  self-condemnation  he  now  feels  is  a  frame  of  heart  which  accords 
with  truth,  he  entertains  no  doubt  concerning  the  inexcusableness  of 
his  impenitent  state.  His  feelings  are  so  distinct  and  decided,  as  to 
settle  his  mind,  and  prepare  him  to  withstand  the  sophistry  of  those 
who  had  rather  argue  against  their  obligation  to  exercise  repentance, 
than  actually  to  repent. 

Some  may  think,  that  the  penitent's  conviction  of  his  former  crimi- 
nality arises  from  the  discovery  he  has  made,  that  he  did  not  need  the 
special  aid  of  the  divine  Spirit  to  produce  contrition  ;  and  that  he  was, 
in  every  sense  of  the  word,  able  to  do  it  of  himself.  But  this  is  far 
from  being  the  true  reason  :  for  never  before  did  he  have  so  clear  a 
discovery  of  his  dependence  on  God  for  a  penitent  heart.  Now  he 
feels  the  force  of  those  words  which  he  finds  in  the  prophet :  "  Surely 
after  I  was  turned,  I  repented."  At  the  same  time  that  he  confesses 
his  great  guilt  for  not  repenting  long  before  he  did,  he  is  deeply  con- 
vinced he  should  not  have  repented  so  soon,  nor  at  all,  had  it  not  been 
for  the  interposition  of  divine  grace.  He  now  sees  that  this  grace  was 
needed,  not  to  confer  a  new  faculty,  or  anything  else  like  an  increase 
of  corporeal  or  intellectual  strength,  but  to  counteract  sin,  and  make 
him  willing  to  comply  with  a  most  reasonable  requisition. 


ARTICLE     V. 


Faith,  especially  that  which  has  Christ  for  its  object, 
forms  a  prominent  feature  in  the  experience  of  a  christian. 

Faith  is  sometimes  put  for  the  thing  believed.  In  this  sense  is  the 
word  used  by  the  apostle  Jude,  when  he  exhorts  those  to  whom  he 
wrote,  to  contend  earnestly  for  the  faith  which  was  once  delivered  unto 
the  saints.  When  thus  used,  it  does  not  belong  to  the  experimental 
system.  It  is  only  as  an  exercise  of  the  heart  that  it  comes  under  this 
head. 

Infidels  deny  any  obligation  to  the  exercise  of  faith.  They  think 
the  command  which  enjoins  it  is  altogether  unreasonable ;  as  much  so 
as  if  they  were  required  to  erect  a  superstructure  where  there  was  no 
foundation  on  which  it  could  rest.  They  ought,  however,  to  know, 
that  when  the  scriptures  oppose  faith  to  reason,  it  is  not  reason  itself 
to  which  they  oppose  it,  but  that  which  is  falsely  so  called.  Reason, 
unswayed  by  a  wicked  heart,  would  never  declare  against  the  being 


324  '  FAITH. 

of  a  God  :  "  for  tho  invisible  things  of  hitn  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  godhead."  Nor  would  it  ever  declare 
against  the  religion  of  the  scriptures.  Were  it  suffered  to  give  in  its 
own  unbiassed  testimony,  such  testimony  would  always  be  in  favor  of 
the  inspiration  of  these  writings,  and  the  truth  of  those  doctrines  which 
they  reveal.  When,  therefore,  faith  is  defined  (Heb.  xi.  1,)  as  being 
the  substance  of  things  hoped  for,  and  the  evidence  of  things  not  seen,  we 
are  not  to  understand  that  it  is  the  province  of  this  grace  to  give  either 
existence  or  evidence  to  the  things  believed.  The  things  exist  inde- 
pendently  of  our  faith ;  and  so  it  is  with  the  evidence  of  their  exist- 
ence. But  since  things  belonging  to  another  world  are  out  of  the 
reach  of  our  senses,  and  are  such  things  as  do  not  suit  the  taste  of  car- 
nal minds,  they  are  generally  treated  as  they  would  be  if  they  had  no 
real  existence.  The  things  which  are  seen  and  temporal,  we  treat  as 
realities ;  but  the  things  which  are  unseen  and  eternal,  though  they 
are  the  most  substantial  realities,  we  treat  as  fictions.  With  the 
evidence  we  have  before  us,  nothing  would  be  wanting  to  convince  us 
of  their  existence,  could  reason  for  once  be  rescued  from  the  tyranny 
of  a  proud,  rebellious  heart.  By  such  a  revolution  in  the  mind,  the 
things  of  eternity — things  relating  to  the  government  of  Jehovah  and 
the  redemption  of  men — become  interesting,  and  there  is  a  moral 
preparation  to  attend  to  the  evidence  of  their  existence.  The  spirit 
of  faith  brings  before  the  mind  these  future  things,  so  that  they  appear 
present,  and  these  unseen  things,  so  as  to  render  them  visible  ;  hence 
it  is,  that  faith  is  called  the  substance  of  things  hoped  for  and  the  evi- 
dence of  things  not  seen.  That,  which  faith  makes  a  substance  to  the 
mind  of  the  believer,  was  always  a  substance  ;  but  to  him  it  had  been 
rendered  unsubstantial  by  an  evil  heart  of  unbelief. 

There  is  nothing  unreasonable  in  that  declaration  of  the  apostle, 
"  He  that  believeth  on  the  Son  of  God  hath  the  witness  in  himself* 
The  excellent  nature  and  transforming  influence  of  the  change,  which 
the  believer  has  experienced,  by  the  instrumentality  of  the  gospel,  af- 
fords conviction  to  his  own  mind  that  the  gospel  is  true.  Besides,  it 
is  the  natural  effect  of  this  moral  change,  to  open  his  eyes  upon  all  the 
external  and  internal  evidence  of  the  truth  of  this  divine  system ; 
and  it  needs  only  to  be  seen  as  it  is,  to  be  most  surely  believed. — 
Luke  i.  1. 

Faith  holds  a  very  conspicuous  place  among  the  graces  of  the 
Spirit.  It  fiirnishes  one  of  the  distinctive  names  of  the  followers  of 
the  Lamb.  They  are  distinguished  by  being  called  believers,  and  the 
faithfid ;  and  by  its  being  said  of  them,  that  they  are  in  the  faith. 
Their  warfare  is  called  the  fight  of  faith  ;  their  most  important  weap- 
on of  defense  is  termed  the  shield  of  faith ;  their  effectual  fervent 
prayer,  that  availeth  much,  is  the  prayer  of  faith ;  and  the  victory  that 
overcometh  the  world  is  their  faith.  By  faith  they  pass  from  a  state 
of  condemnation  to  a  state  of  justification.  By  faith  they  stand — 
they  walk — they  live. 

Abraham  is  every  where  in  the  scriptures  honored  as  a  distinguish, 
ed  saint ;  and  his  faith  was  the  thing  which  signalized  him,  and  gave 
him  such  an  elevation  in  the  church  of  God,  as  to  be  called  the  father 


FAITH.  325 

of  all  them  that  believe.  Faith  supported  him  in  his  severest  trials, 
and  enabled  him  to  give  glory  to  God.  All  that  list  of  Old  Testament 
worthies,  who,  in  the  eleventh  chapter  of  Hebrews,  are  held  up  for 
our  admiration  and  example,  are  distinguished  by  their  faith.  The 
first  Christian  martyr  is  spoken  of  as  eminent,  and  his  eminence  is 
all  summed  up  in  his  faith  :  "  And  they  chose  Stephen,  a  man  full  of 
faith  and  of  the  Holy  Ghost."  This  also  constituted  the  eminence  of 
Barnabas,  that  son  of  consolation.  *'  He  was  a  good  man,"  says  the 
sacred  historian,  "  and  full  of  the  Holy  Ghost  and  of  faith,"  There 
was  nothing  which  Christ  more  frequently  reproved  in  his  disciples, 
than  their  unbelief  and  the  weakness  of  their  faith. 

A  grace  so  excellent  as  faith,  and  one  which  holds  so  distinguished 
a  rank  in  the  experimental  system,  it  might  be  expected  would  not  fail 
to  be  counterfeited  by  that  subtle  spirit,  who,  when  the  occasion  suits, 
is  transformed  into  an  angel  of  light.  And  if  we  mistake  not,  he  has 
some  peculiar  advantages  to  deceive,  in  relation  to  this  branch  of 
religious  experience ;  particularly  because  there  are  several  other 
kinds  of  faith,  besides  that  by  which  we  are  justified.  Now  the  greater 
number  of  resemblances  any  thing  has,  whether  it  be  a  bank  note,  or  a 
grace  of  the  Spirit,  the  more  liable  are  we  to  mistake  the  counterfeit 
for  the  reality.  There  is  indeed  a  true  and  a  false,  in  relation  to  ev- 
ery  article  in  Christian  experience.  As  to  repentance,  there  is  a  true, 
godly  sorrow,  and  there  is  a  selfish,  legal  sorrow :  yet  as  there  is  on- 
ly  one  kind  of  true  repentance,  so  I  do  not  know  of  but  one  kind  that 
is  false.  But  in  relation  to  faith,  the  case  is  somewhat  different,  for 
while  the  scriptures  tell  us  of  but  one  kind  of  faith  which  will  save 
the  soul,  they  speak  of  several  kinds  which  are  not  of  a  saving  nature. 
These  may  all  be  comprised  under  three  heads  :  1.  Speculative  or 
historical  faith.  2.  The  faith  of  miracles.  3.  Presumptive  faith, 
namely,  such  as  is  exercised  by  the  false  convert. 

I  will  not  say  that  all  these  three  kinds  of  faith  are  false ;  for  this 
is  hardly  a  proper  epithet  to  apply  to  speculative  faith,  when  it  credits 
what  is  true  ;  or  to  the  miracle-working  faith,  when  it  proves  sufficient 
to  produce  the  expected  miracle.  But  should  either  speculative,  or 
miracle-working  faith,  claim  to  be  considered  a  saving  grace,  its  claim 
would  be  unfounded.  In  relation  to  justification,  these  two  kinds,  as 
well  as  the  faith  of  presumption,  may  with  propriety  be  termed  false. 
It  must  therefore  be  greatly  for  the  interest  of  the  grand  deceiver,  to 
have  all  these  three  kinds  of  faith  esteemed  as  possessing  the  character 
of  that,  to  which  is  annexed  the  promise  of  salvation.  And  it  must 
greatly  concern  those  who  would  counteract  his  destructive  wiles,  to 
make  those  discriminations  which  will  serve  to  show  wherein  saving 
faith  differs  from  them  all. 

1.  Speculative  faith  is' essentially  diflferent.  There  are  several 
material  points  in  which  it  differs  from  that  faith  which  saves  the 
soul.* 

First.  It  is  merely  an  act  of  the  intellect,  and  not  an  exercise  of 
the  heart.  Men  may  speculatively  believe  what  they  perfectly  hate. 
The  apostle  James  has  given  us  the  most  striking  illustration  of  this 
kind  of  faith  which  he  possibly  could,  when  he  says,  "  Thou  believest 
there  is  one  God,  thou  doest  well ;  the  devils  also  believe,  and  tremble." 

41 


326  FAITH. 

He  meant  to  tell  us,  that  the  devils  believe  in  the  divine  existence,  even 
in  the  existence  of  the  one  only  living  and  true  God  ;  and  that  they 
give  striking  proof  that  their  faith  is  real,  in  that  they  tremble  before 
him.  It  is  moreover  evident,  that  he  intended  by  this  illustration,  to 
teach  the  children  of  men,  that  they  might  have  the  same  kind  of  faith 
in  God,  and  also  in  Christ,  and  yet  never  be  saved.  There  are  very 
many,  no  doubt,  within,  as  well  as  without  the  pale  of  the  church, 
whose  belief  in  Christ  is  precisely  of  the  same  character  with  the  faith 
of  devils.  They  are  convinced  by  arguments,  which  they  can  not 
gainsay  nor  resist,  that  he  is  a  teacher  come  from^God,  and  that  his 
religion  is  divine ;  while  they  are  in  full  possession  of  the  carnal  mind 
which  is  enmity  against  God.  But  the  faith,  which  brings  the  sinner 
into  the  ark  of  safety,  is  described  as  an  exercise  of  the  heart.  Philip 
would  not  baptize  the  Ethiopian  eunuch,  unless  he  believed  in  Christ 
with  all  his  heart.  And  the  apostle  tells  us  that  it  is  with  the  hearty 
man  believeth  unto  righteousness.    Acts  viii.  37.    Rom.  x.  10. 

Secondly.  Speculative^faith,  even  when  it  has  God  and  divine  trvtth 
for  its  object,  does  not  require  any  other  soil  for  its  production  than  the 
natural  heart ;  but  the  faith  which  saves  the  soul,  is  the  product  of  a 
different  soil.  It  never  springs  up  nor  grows  except  in  a  regenera- 
ted  heart.  It  is  one  of  the  fruits  of  the  Spirit.  See  Gal.  v.  22.  This 
faith  is  said  to  be  of  the  operation  of  God,  and  to  be  given  of  God. 
Col.  ii.  12.  Phil.  i.  29.  It  rises  and  falls  with  the  work  of  sanctifica- 
tion  in  the  heart.  Therefore  it  is,  that  they  who  are  full  of  faith,  are 
also  said  to  be  full  of  the  Holy  Ghost.    Acts  vi.  5. 

Thirdly.  Speculative  faith,  as  appears  from  the  case  of  the  devils, 
already  referred  to,  does  not  necessarily  include  an  approbation  of  the 
truth  which  is  believed  ;  but  without  an  approbation  of  the  truth,  jus- 
tifying  faith  can  not  exist.  It  is  described  by  the  apostle  as  work- 
ing by  love.  Gal.  v.  6.  Faith  in  God  is  the  fruit  of  love  to  him.  It 
is  quite  a  different  thing  from  a  mere  intellectual  belief  of  divine  truth  ; 
it  is  an  approving  belief.  It  is  not  a  simple  belief  of  the  fact,  that  there 
is  an  intelligent,  almighty,  and  good  being  at  the  head  of  the  universe  ; 
but  implies  a  holy  cor^dence  in  him.  The  same  exercise  of  heart, 
which  is  expressed  by  our  believing  in  God,  and  having  faith  in  him, 
is  also  expressed  by  our  trusting  in  God,  and  having  stayed  our  mind 
on  him.     Isa.  xxvi.  3. 

All  that  variety  of  expression,  which  is  made  use  of  in  the  script, 
ures  to  describe  faith  in  Christ,  is  calculated  to  convince  us,  that  the 
faith  required  must  include  in  it  a  sweet  approbation  of  the  mediatorial 
character.  The  believer  is  described  as  seeing  Christ — coming  to  him 
— receiving  him — trusting  in  him — committing  his  all  to  his  safe-keep- 
ing. John  vi.  37, 40 ;  i.  12.  Eph.  i.  12.  2  Tim.  i.  12.  Surely  all 
this  must  mean  something  more  than  a  conviction  of  the  judgment,  that 
Christ  has  proved  himself  to  be  a  divinely  commissioned  messenger. 

Fourthly.  True  faith  differs  from  that  which  is  speculative  in  this ; 
it  can  dwell  in  no  heart  unaccompanied  by  the  other  graces  of  the 
Spirit.  For  example  ;  this  faith  can  not  dwell  in  the  heart  of  that 
man  who  is  impenitent  or  implacable.  Its  influence  is  to  purify  men's 
hearts.  Acts  xv.  9.  But  that  faith,  which  is  a  mere  conviction  of  the 
judgment,  can  exist  in  the  same  heart  which  is  hard,  impenitent,  and 


FAITH.  327 

uoforgiving.      We  know  it  must  be  so  in  regard  to  the  faith  of  devils. 

Fifthly.  Speculative  faith  is  not  at  variance  with  self-righteousness. 
The  Pharisees,  in  distinction  from  the  saducees,  believed  some  import- 
ant  divine  truths,  but  their  faith  had  no  influence  to  divorce  them  from 
a  legal  spirit :  their  own  righteousness  was  all  their  confidence.  And 
there  is  no  impossibility  in  the  supposition,  that  while  the  truth  con- 
cerning Jesus  Christ  is  believed,  our  own  righteousness,  and  not  his, 
should  be  our  actual  dependence  for  salvation :  we  may  be  nothing 
better  than  baptized  pharisees.  But  the  faith  which  saves  the  soul,  is 
in  perfect  opposition  to  self-righteousness.  The  man  who  has  this 
faith,  can  say,  "  I,  through  the  law,  am  dead  to  the  law,  that  I  might 
live  unto  God."  The  life  which  he  now  lives,  is  by  faith  on  the  Son 
of  God.  Faith,  casting  away  the  garment  of  self-righteousness,  comes 
to  Christ  to  be  clothed.  Its  language  is,  "  Not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by  faith."    Phil.  iii.  9. 

Sixthly.  Speculative  faith  is  radically  defective^in  this  ;  it  is  not, 
like  saving  faith,  a  principle  of  holy  obedience.  This  is  that  grand 
point  of  difference  between  them  which  was  noticed  by  the  apostle 
James.  He  evidently  supposed  that  a  man  might  have  a  strong  intel- 
lectual belief  of  divine  truth  ;  and  yet  be  as  destitute  of  evangelical 
obedience,  as  a  dead  body  is  of  life  and  activity.  There  are  at  the 
present  day  innumerable  examples  of  this  inoperative  faith.  But  the 
faith  which  unites  the  soul  to  Christ,  is  a  principle  of  life.  The  good 
man  lives  by  faith ;  and  by  virtue  of  its  influence  endures  his  trials,  as 
seeing  him  who  is  invisible.  It  is  an  abiding  principle.  Abraham 
lived  and  died  a  believer ;  and  this  is  true  of  all  his  spiritual  seed. 
The  church,  as  composed  of  all  the  subjects  of  grace,  is  described  as 
coming  up  from  the  wilderness,  leaning  on  her  Beloved.  Sol.  Song, 
viii.  5. 

2.  It  is  important  that  we  distinguish  between  that  faith  which 
secures  salvation,  and  the  faith  of  miracles.  It  appears  from  the 
scriptures,  that  there  were  some  who  prophesied  and  wrought  mira. 
cles,  and  yet  never  knew  the  grace  of  God  in  truth.  Christ  said, 
*'  Many  will  say  to  me  in  that  day.  Lord,  Lord,  have  we  not  prophesied 
in  thy  name  ?  and  in  thy  name  cast  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ?  And  then  will  I  profess  unto  them,  I  never 
knew  you."  Matt.  vii.  22,  23.  It  is  in  accordance  with  this  declara- 
tion of  the  Savior,  that  the  apostle  says,  "  Though  I  have  the  gift  of 
prophecy  and  understand  all  mysteries  and  all  knowledge  ;  and  though 
I  have  all  faith  so  that  I  could  remove  mountains,  and  have  no  charity, 
I  am  nothing."  1  Cor.  xiii.  2.  This  miracle-working  faith,  it  seems, 
might  be  possessed  by  the  man  who  had  no  charity,  or  love ;  but  the 
faith,  which  avails  to  salvation,  by  uniting  the  soul  to  Christ,  works 
by  love,  and  can  no  more  work  without  it,  than  a  watch  can  work 
without  its  main  spring. 

The  gift  of  prophecy  did  not  necessarily  suppose  the  existence  of 
any  holy  confidence  in  God :  and  so  it  was  with  the  gift  of  working 
miracles.  As  a  power  of  predicting  future  events,  must  have  been 
preceded  by  a  revelation  of  those  events,  made  to  the  mind  of  the 
prophet ;  so,  in  all  probability,  it  was  with  the  power  of  working  mir- 


328  FAITH. 

acles.  This,  I  think,  must  have  been  preceded  by  a  special  assyrance, 
given  to  the  mind  of  the  person  whom  God  was  about  to  employ  in  this 
work,  that  he  had  a  commission  to  do  such  a  miracle,  and  that  in  at- 
tempting, he  would  be  enabled  to  accomplish  it.  As  Nebuchadnezzar 
could  dream  of  the  setting  up  cf  the  kingdom  of  the  God  of  heaven, 
without  any  love  to  him  or  his  kingdom  ;  and  as  Balaam  had  power 
given  him  to  foretel  the  prosperity  of  that  people,  whom  he  at  heart 
wished  to  curse ;  so  might  men  receive  power  from  God  to  work  mir- 
acles,  without  exercising  any  love  to  his  holy  name.  They  might  also 
have  full  confidence  that  they  should  be  furnished  with  this  wonder- 
working power,  and  still  remain  destitute  of  that  faith  which  purifieth 
the  heart. 

Holy  trust  in  God  can  rise  to  the  highest  pitch,  and  yet  not  bring 
with  it  the  power  of  working  miracles.  The  men,  whom  God  em- 
ployed  in  predicting  future  events  and  working  miracles,  were,  for  the 
most  part,  holy  men.  But  they  were  not  all  such.  Nor  was  every 
holy  man  endued  with  the  spirit  of  prophecy  or  working  miracles,  even 
in  those  days  when  the  church  was  furnished  with  these  gifts.  And 
the  strongest  believers  at  the  present  period,  and  for  many  generations 
past,  have  been  equally  incapable  with  the  weakest,  of  foretelling  fu- 
ture events,  and  of  w^orking  miracles.  Faith  to  work  miracles  w  aa 
a  miracle.  It  was  a  new  revelation,  made  to  the  mind  of  the  person 
to  be  employed  in  this  work,  concerning  something  which  could  not 
be  known  by  a  standing  revelation.  But  the  faith  that  saves  the  elect, 
requires  no  new  revelation  to  draw  it  forth.  It  needs  the  Spirit,  not 
to  reveal  something  which  we  otherwise  could  not  know,  but  to  influ- 
ence  us  to  love  the  truth  we  do  know.  It  needs  the  Spirit,  to  excite  a 
holy  confidence  in  the  God  of  the  Bible,  and  in  the  gracious  promises 
he  has  there  made  to  his  church,  and  to  all  who  love  him.  Though 
this  faith  is  not  miraculous,  it  is  of  a  far  superior  nature  to  that  by 
which  miracles  were  wrought.  Paul  had  been  treating  on  miraculous 
gifts,  when  he  said  to  the  Corinthians,  "  Yet  show  I  unto  you  a  more 
excellent  way.'^  He  then  proceeded  immediately  to  describe  that  love, 
by  which  faith  worketh ;  and  which,  we  have  already  seen,  lies  at 
the  foundation  of  all  true  religion. 

By  some  it  may  be  thought  unnecessary  to  dwell  on  the  distinction 
between  justifying' faith  and  the  faith  of  miracles  :  seeing  miracles  have 
long  since  ceased,  and  consequently  the  faith  by  which  they  were 
wi-ought  has  also  ceased.  But  it  daes  not  follow,  as  a  certain  conse- 
quence,  because  the  Spirit  of  God  has  ceased  to  give  the  faith  in  ques- 
tion, that  Ave  are  no  longer  in  danger  of  being  deceived  by  it.  It  is 
not  at  all  incredible  that  Satan,  whose  object  is  to  deceive  that  he  may 
destroy,  should  so  pervert  the  word  of  God  in  relation  to  this  subject, 
as  to  induce  many  to  imagine  their  faith  to  be  of  a  holy  nature,  and 
wonderfully  great,  when  in  .reality  it  is  nothing  better  than  a  mere 
counterfeit  of  a  faith  now  become  obsolete. 

Is  not  this  of  the  nature  of  miracle-working  faith  ; — when  we  feel  a 
confidence  of  the  futurition  of  an  event,  not  because  it  is  revealed  in  the 
word  of  God,  but  because  it  seems  strongly  impressed  on  our  rninds, 
that  such  an  event  will  happen  :  for  example ;  that  some  particular 
individual  will  become  a  convert  ?      I  would  not  say  that  God  does 


FAITH.  329 

never,  either  by  his  own  immediate  agency,  or  by  that  of  his  angels, 
particularly  guide  our  minds  to  make  supplication  for  certain  individ- 
uals  :  and  if  he  excite  in  us  holy  and  strong  desires,  these  will  tend  to 
raise  our  hopes  concerning  the  conversion  of  those  individuals  for 
whom  we  pray ;  though,  while  they  remain  in  unregeneracy,  we  can 
not  know  with  certainty,  what  are  his  determinations  concerning  them. 
But  an  entire  confidence  concerning  their  conversion,  which  is  founded 
on  an  impression,  however  strong  that  impression  may  be,  is  nothing 
but  a  counterfeit  of  the  miracle-working  faith.  There  is  no  danger  of 
our  doing  wrong  in  praying  for  these  individuals,  even  if  an  impression 
has  excited  us  to  it ;  for  we  are  authorized  to  make  supplication  for 
all  men.  But  there  is  much  danger  of  calling  mere  impressions  by  the 
name  o^  faith,  when  they  do  not  at  all  partake  of  its  holy  nature.  Im- 
pressions may  be  made  by  evil  spirits,  but  faith  is  produced  only  by 
the  Spirit  of  God. 

Some  reader  may  wish  to  ask,  What  motive  can  induce  an  evil 
spirit  to  impress  our  minds  with  a  belief,  that  certain  individuals  will 
be  converted,  when  he  perceives  its  effect  is  to  excite  us  to  pray  for 
their  conversion  ?  To  this  it  may  be  replied,  it  is  greatly  for  the  inter- 
est  of  the  prince  of  darkness,  to  corrupt  the  doctrine  of  faith.  When 
once  it  comes  to  this,  that  an  impression  concerning  the  happening  of 
an  event,  not  revealed  in  the  Bible,  is  exalted  into  the  place  of  holy 
faith,  the  way  is  prepared  for  him  to  practice  and  prosper.  Satan 
himself  has  power  (were  he  permitted,)  to  fill  the  world  with  a  faith  of 
this  description  ;  and  it  is  a  thing  which  he  would  gladly  do.  Let 
such  a  faith  once  gain  an  established  character,  and  the  mischief  will 
be  incalculable.  They  who  have  the  reputation  of  praying  men,  may 
be  led,  under  the  influence  of  the  faith  of  impression,  to  say  to  one  and 
another  of  their  impenitent  neighbors.  We  have  a  strong  faith  for  you ; 
we  have  no  doubt  that  you  will  yet  be  converted  and  saved.  And 
would  not  the  influence  of  this  faith,  thus  made  known  to  the  persons 
concerning  whose  salvation  it  is  exercised,  (and  who  can  say  that  it 
will  not  be  made  known  in  every  instance  ?)  he  that  of  a  moral  sopo- 
rific ?  Would  it  not  have  a  similar  tendency  to  lull  them  to  sleep  as 
the  preaching  of  the  doctrine  of  universal  salvation  ?  With  that  it 
agrees  in  assuring  men  who  are  destitute  of  holiness,  that  they  shall  be 
saved.  And  what,  I  would  ask,  is  there  to  hinder  the  unregenerate 
from  having  the  same  kind  of  faith  in  relation  to  their  own  conversion  ? 
Satan  may  excite  in  them  a  strong  belief  that  they  shall  be  converted  ; 
and  this  belief  they  may  imagine  to  be  a  scriptural  faith.  But  it  is 
quite  a  different  thing  from  that  which  trusts  in  the  Lord  Jehovah, 
because  that  in  him  is  everlasting  strength. 

This  perversion  of  miraculous  faith,  in  some  instances,  may  seem  as 
if  it  were  built  on  the  word  of  God  ;  and  yet  be  as  baseless  as  when  it 
rests  on  a  mere  impression,  unsupported  by  a  text  of  scripture.  Let 
it  be  illustrated.  I  will  suppose  some  believer  in  the  Bible  shall  have 
the  following  passage  suggested  to  his  mind,  and,  as  he  imagines, 
powerfully  impressed  :  "  Go  thou  to  the  sea  and  cast  a  hook,  and  take 
the  fish  that  first  cometh  up ;  and  when  thou  hast  opened  his  mouth 
thou  shalt  find  a  piece  of  money."  Matt,  xvii,  27.  Perhaps  he  did 
not  remember  there  was  euch  a  text  in  the  Bible,  and  he  could  not  tell 


330  FAITH. 

what  now  brought  it  into  his  mind  :  but  the  impression  is  very  strong, 
that  if  he  will  only  believe,  and  go  and  do  hkewise,  it  will  happen  to 
him  as  it  did  to  Peter.  The  man  may  plead  in  favor  of  the  genuine- 
ness of  his  faith,  that  it  is  built  on  the  word  of  God.  But  in  this  he 
errs  ;  for  although  Christ  required  Peter  to  do  this,  in  full  confidence 
that  he  should  take  the  fish  and  find  in  his  mouth  the  piece  of  money, 
he  did  not  give  it  as  a  general  direction,  to  tell  every  other  man  who 
should  cast  a  hook  into  the  sea,  that  he  should  be  alike  successful. 
The  faith,  supposed  in  this  case,  I  think  all  must  see,  has  no  soUd 
foundation. 

Let  me  suppose  another  case  :  A  certain  sick  man  has  this  text 
thrown  into  his  mind  :  "  Behold  I  will  add  unto  thy  days  fifteen  years." 
Isa.  xxxviii.  5.  Thi^  he  considers  as  a  promise  sent  from  God  to 
assure  him  of  his  recovery,  and  of  the  protraction  of  his  life.  He 
declares  it  to  be  his  full  belief,  that  he  shall  have  his  life  lengthened 
out  fifteen  years  longer ;  and  then  perhaps  dies  within  fifteen  days. 
But  some  will  say,  Does  not  the  promise  of  God  lay  a  sufficient  foun- 
dation for  our  faith  ?  Certainly  it  does.  Hezekiah  had  a  full  Avarrant 
to  believe  his  life  would  be  lengthened  out  fifteen  years,  for  the  Lord 
had  promised  it.  But  the  sick  man  in  question  was  not  required  to 
believe  in  a  similar  protraction  of  his  life  ;  for  to  him  no  such  promise 
had  been  made. 

Lei  me  suppose  a  third  case,  which  is,  indeed,  not  a  mere  supposi- 
tion, but  a  case,  the  like  of  which  has  often  occurred  :  A  sinner,  whose 
fears  of  future  punishment  are  excited,  has  this  promise  suggested  to 
him  or  impressed  on  his  mind :  "  Son  be  of  good  cheer,  thy  sins  be 
forgiven  thee."  In  consequence  of  this  impression,  he  believes  his 
sins  are  forgiven.  But  this  man's  faith  has  no  better  foundation  than 
the  faith  mentioned  in  the  other  two  examples,  which  have  been  sup- 
posed. Will  it  follow  as  a  necessary  consequence,  because  Jesus 
told  a  particular  man  that  his  sins  were  forgiven,  that  every  other  man's 
sins  are  forgiven  1  Or  does  the  act  of  reading,  or  thinking  of  this 
promise  create  the  evidence  of  our  forgiveness  ?  But  you  will  say, 
Has  not  every  sinner  in  the  world  a  right  to  appropriate  a  promise  of 
forgiveness  made  to  any  one  of  them  ?  We  answer.  Yes,  provided 
he  can  know  he  possesses  that  character  to  which  the  promise  was 
made.  Christ,  who  searcheth  the  hearts  of  men,  could  say  to  the 
individual  whom  he  knew  to  be  possessed  of  this  character,  "  Thy 
sins  be  forgiven  thee."  But  the  syllables  and  words  of  this  promise 
can  be  impressed  on  an  impenitent  as  well  as  a  penitent  mind.  And 
such  an  impression  can  be  made  by  an  evil  spirit,  whose  motive  for 
doing  it,  is  no  less  than  the  hope  of  being  able  by  deceptions  to  effect 
the  ruin  of  an  immortal  soul. 

All  such  confidence  as  that  which  has  now  been  described,  seems 
to  be  an  abuse  of  the  faith  of  miracles.  And  I  am  inclined  to  believe 
it  to  be  an  abuse  which  has  been  very  common  in  past  ages  ;  and  even 
now  may  be  doing  greater  mischief  than  Christians  are  aware  of. 

3.  Presumptive  faith,  or  that  which  is  exercised  by  the  false  con- 
vert (whatever  may  be  the  name  we  give  it)  differs  essentially  from 
the  faith  required  in  order  to  justification.  The  faith  of  the  false  con- 
vert has  the  appearance  of  rising  far  above  a  mere  historical  belief  of 


FAITH.  331 

the  gospel.  It  partakes  o{  feeling,  and  sometimes  a  high  degree  of  it. 
Yet  since  the  false  convert  makes  no  pretension  to  the  power  of  work- 
ing miracles,  we  distinguish  his  faith,  not  only  from  that  which  is 
merely  speculative,  but  also  from  that  which  is  miraculous.  But  that 
perversion  of  miraculous  faith,  which  has  been  described  under  the 
preceding  head,  is  also  presumptive,  and  it  is  not  improbable  that  it 
often  constitutes  the  faith  on  which  the  man  who  has  a  false  conver- 
sion  rests  his  hope  of  salvation. 

The  stony  ground,  in  the  parable  of  the  sower,  is  designed  to  rep- 
resent something  more  than  speculative  believers ;  it  is  manifestly 
the  case  of  false  converts,  who  think  they  are  something  when  they 
are  nothing.  They  not  only  hear  the  word,  but  are  said  to  receive  it 
with  joy  ;  thinking  themselves  to  be  interested  in  the  salvation  of 
Christ.  They  talk  of  their  faith  as  something  quite  different  from 
cold  speculation.  But  its  dying  away  in  the  time  of  trial  proves  it  to 
be  radically  defective.  "  And  these,"  says  the  divine  teacher, "  have  no 
root,  which  for  a  while  believe,  and  in  time  of  temptation  fall  away." 
For  a  while  they  believe ;  their  faith  is  temporary.  And  thus  it  may 
be  proper  to  describe  the  faith  of  every  man  who  apostatizes  from  an 
apparent  conversion,  even  though  his  rational  conviction  of  the  truth 
of  the  gospel  should  remain  to  the  end  of  life.  Every  such  apostate 
may  be  considered  as  making  shipwreck  of  faith,  and  of  a  good 
conscience,  whether  his  apostacy  terminate  in  infidelity,  in  heres}',  or 
in  a  wicked  life. 

Now  since  there  is  a  species  of  faith  of  which  we  can  make  ship- 
wreck, while  there  is  another  which  shines  brighter,  the  more  it  ia 
tried,  how  important  it  must  be  to  distinguish  between  them.  The 
faith  of  the  false  converts,  in  whatever  way  obtained,  has  one  com- 
mon nature,  namely,  selfishness.  They  believe  only  for  the  sake  of 
securing  their  own  salvation  :  and  their  faith  leans  on  their  own 
righteousness,  rather  than  on  that  of  the  Redeemer.  All  classes  of 
false  converts  have  a  faith  which  is  presumptive  and  groundless.  One 
is  encouraged  to  believe,  because  he  fancies  he  has  done  good  works 
enough  to  save  him.  Another  encourages  himself  to  trust  in  the  Re- 
deemer, because  he  believes  he  assumed  his  guilt  in  such  a  sense  as 
to  render  him  guiltless ;  and  the  belief  of  this  fills  him  with  joy. 
Such  a  presumptive  faith  is  apt  to  be  excited  by  a  selfish  application 
of  scripture  promises ;  as  though  they  were  so  many  testimonies  of 
divine  regard  to  himself  personally  considered.  Some  there  are  whose 
whole  effort  it  is,  to  believe  themselves  to  be  in  a  justified  state,  with- 
out any  evidence  from  scripture,  sense,  or  reason  ;  and  as  soon  as 
they  can  believe  it,  they  consider  it  becomes  a  fact.  Their  believing 
it  without  any  evidence,  is,  in  their  view,  a  conquest  over  their  un- 
belief. According  to  this  representation  of  the  subject,  that  text  (Gal. 
vi.  3)  would  need  to  undergo  an  alteration,  and  be  read  thus :  For  if 
a  man  think  himself  to  be  something  when  he  is  nothing,  then  he  is 
something. 

Now  everything  of  this  nature  differs  widely  from  the  faith,  by 
which  we  are  brought  into  a  state  of  justification.  Without  any 
works  of  righteousness  on  which  to  depend,  without  any  promise  to 
assure  us  that  we  are  the  favorites  of  heaven,  and  without  viewing  the 


332  FAITH. 

atonement  as  removing  the  desert  of  punishment  from  a  single  sin- 
ner, faith  discovers  a  sufficient  warrant  to  come  to  Christ,  and  repose 
confidence  in  him.  "  It  is  my  duty,"  says  the  behever,  "  as  one  of 
the  fallen  race  of  Adam,  to  put  my  trust  in  Christ ;  not  because  there 
is  any  revelation  made  to  me,  either  open  or  secret,  that  I  have  a  title 
to  the  benefits  of  his  death  more  than  any  other  man.  It  is  my  duty 
to  believe  in  Jesus  Christ,  because  God  hath  set  him  forth  to  be  a  pro- 
pitiation, to  declare  his  righteousness,  that  he  might  be  just,  and 
the  justifier  of  him  that  believeth  in  Jesus.  He  is  freely  offered  to 
me,  and  I  am  commanded  to  believe  on  the  name  of  the  Son  of  God.' 
I  can  now  see,  that  to  continue  to  reject  the  proffered  salvation,  is 
nothing  less  than  to  continue  in  a  state  of  hostility  to  the  divine  gov- 
ernment." Love  to  one's  self  may  lead  him  to  believe  he  shall  be 
saved,  but  nothing  short  of  love  to  God  and  the  mediatorial  work,  can 
draw  forth  that  faith  which  unites  the  soul  to  Christ,  and  entitles  it 
to  all  the  benefits  of  his  death.  That  man  has  the  most  essential  in- 
gredient  in  justifying  faith,  who  is  heartily  pleased  with  God's  way  of 
saving  sinners,  though  he  may  not  as  yet  have  imagined  himself  to  be 
in  a  state  of  safety ;  while  the  most  confident  faith  that  wants  this 
ingredient,  is  worthless  and  ruinous. 


THE     ARTICLE     HARMONIZED. 

Faith  is  harmonious  with  the  other  branches  of  the  experimental 
system.  We  have  already  gone  over  four  Articles  :  the  frst  two  ex- 
hibit the  affection  of  love,  benevolence  and  complacence.  The  view 
which  we  have  just  taken  of  faith,  enables  us  to  see  that  it  bears  a 
very  near  relation  to  love.  The  scripture  speaks  of  it  as  working  by 
love;  intimating  that  love  is  the  very  thing  which  causes  its  ex- 
istence. That  faith  which  implies  fiducial  trust  in  God,  (and  a  faith 
which  lacks  this  does  not  belong  to  the  department  of  Christian  ex- 
perience,) never  can  exist  until  God  is  loved  and  delighted  in ;  and 
it  becomes  stronger  or  weaker,  as  our  delight  in  God  is  augmented  or 
diminished.  Faith  in  Christ  is  the  fruit  of  a  holy  delight  in  his  spot- 
less purity,  and  in  his  mediatorial  work ;  therefore  the  more  love  we 
have  to  Christ,  the  more  freely  and  unreservedly  do  Ave  commit  our 
souls  into  his  hands.  But  that  faith  which  is  built  on  a  selfish  ap- 
plication of  promises,  and  not  a  discovery  of  the  real  glory  of  the 
Redeemer,  does  not  require  holy  love  for  its  support.  If  my  faith 
consists  in  believing  that  God  loves  me,  and  that  Christ  died  for  me  in 
particular,  and  that  I  shall  certainly  be  made  happy  forever,  it  may 
remain  strong  when  my  love  is  weak ;  yea,  it  may  remain  strong 
when  my  love  all  centres  in  myself. 

Submission  or  reconciliation  to  God  forms  the  third  Article  of  reli- 
gious experiences  :  and  between  a  spirit  of  reconciliation  and  a  spirit 
of  faith,  the  agreement  is  very  apparent.  When  we  cheerfully  sub- 
mit to  the  will  of  God,  and  are  reconciled  to  his  dominion  over  us,  we 
shall  be  prepared  to  put  our  trust  in  him,  The  same  man  who  is  em- 
inent for  submission,  will  be  strong  in  faith.  The  submission  of 
Job  was  great ;   but  his  faith  was  no  less  distinguished,  else  he  could 


FAITH.  33a 

hot  have  said,  "Though  he  slay  me,  yet  will  I  trust  in  him."     Job 
xiii.   15. 

Faith  in  the  Redeemer's  righteousness,  which  is  more  especially 
the  faith  of  the  Gospel,  is  in  harmony  with  a  cordial  reconciliation 
to  divine  government.  The  whole  system  of  salvation  by  the  Re- 
deemer,  gives  God  his  throne  :  and  that  man  who  has  been  made 
willing  to  have  it  so,  must  be  prepared  to  rejoice  in  such  a  God-exalt- 
ing  system. 

Faith  harmonizes  with  repentance,  the  Article  which  immediately 
precedes  it.  Faith  and  repentance  have  such  an  intimate  relation,  iu 
the  religion  of  creatures  who  are  saved  from  their  sins  by  an  atone- 
ment, that  they  seem  to  be  like  two  friends  Avho  are  never  apart. 
They  are  joined  together  in  the  ministry  of  Christ,  whose  manner 
it  was  to  call  on  his  hearers  to  repent  and  believe  the  gospel.  See 
Mark  i.  15.  These  two  graces  were  united  in  the  preaching  of  Paul, 
Avherever  he  went,  both  among  Jews  and  Gentiles.  See  Acts  xx.  21. 
Repentance  prepares  us  to  be  pleased  with  the  atonement  of  Christ,  as 
a  divine  expedient  for  fixing  an  infinite  stigma  on  that  sin  M'hich  is 
now  lothsome  ;  and  from  effecting  our  complete  deliverance  from  its 
power  and  punishment.  When  God's  own  Son  came  in  the  likeness 
of  sinful  flesh,  he  condemned  sin  in  the  Jlesh.  Rom.  viii.  3.  The 
manifestation  of  the  evil  of  sin  which  was  made  by  the  death  of  Christ, 
is  in  perfect  harmony  with  those  feelings  towards  it,  Avhich  God  has 
given  to  the  penitent.  And  without  such  feelings  towards  sin,  none 
are  prepared  to  come  to  Christ  for  his  salvation. 

Faith  is  also  in  harmony  with  the  doctrinal  system.  With  the  first 
Article,  the  foundation  of  all  truth,  faith  manifestly  accords  ;  and  with- 
out such  an  article  there  could  be  no  place  for  its  existence.  The 
creed  of  the  atheist  makes  no  room  for  the  exercise  of  such  an  affec- 
tion as  trust ;  unless  it  be  trust  in  his  own  heart,  or  in  depraved  and 
dying  fellow  men.  Beings  iu  our  situation,  who  are  of  yesterday  and 
know  nothing ;  who  are  crushed  before  the  moth,  and  who  drink  ini- 
quity  as  water,  need  a  Being  of  infinite  knowledge,  power,  and  mercy, 
in  whom  to  trust.  Sanctification  of  heart  prepares  us  to  perceive  the 
most  satisfactory  evidence  of  the  existence  of  such  a  Being  ;  also,  to 
place  our  confidence  in  him.  By  faith  the  friends  of  God  commit  to 
him  their  own  interests,  and  those  of  the  universe  ;  and  indeed  every 
thing  which  relates  to  the  glory  of  his  own  great  name.  Did  they  not 
believe  that  his  natural  and  moral  attributes  were  absolutely  infinite, 
their  confidence  would  not  be  unwavering.  If  they  were  not  fully 
convinced  that  it  is  impossible  for  God  to  lie,  the  foundation  of  their 
trust  would  be  torn  away.  Faith  has  a  very  special  reference  to  the 
veracity  of  God. 

The  doctrine  of  a  divine  plan  and  operation,  comprehending  every 
thing  great  and  minute  in  creation  and  providence,  does  much  to  lay  a 
foundation  for  that  faith  which  holds  such  an  important  place  in  the 
Christian's  experience.  [See  Part  I.  Art.  ir.  and  xiv.]  When  we 
hear  the  Almighty  proclaim,  "  My  counsel  shall  stand  :"  and  when  we 
hear  it  asserted  by  an  apostle,  that  he  worlceth  all  things  after  the  coun- 
sel of  his  own  will,  it  has  a  tendency  to  increase  our  faith  in  God. 
These  interesting  doctrine;?  nre  sometimes  made  use  of  to  excite  in  the 

42 


334  FAITH. 

minds  of  God's  children  a  pleasing  confidence  in  him,  even  when  his 
way  is  in  the  sea,  and  his  path  in  the  great  waters,  and  his  footsteps 
are  not  known.  "  Faith  believes  that  he  sits  and  rules  the  affairs  of 
the  world  with  an  all-seeing  eye  and  an  all-moving  hand."* 

Justifying  faith,  as  we  have  seen,  has  special  reference  to  Christ  as 
the  Redeemer  of  men.  Viewing  faith  in  this  light,  it  has  a  manifest 
agreement  with  most  of  the  other  Articles  of  our  system.  It  agrees 
with  the  third,  namely,  that  which  teaches  that  God's  law,  together 
with  the  government  founded  on  it,  is  perfect.  "  Do  we,"  said  the 
apostle,  "  make  void  the  law  through  faith  ?  God  forbid  :  yea,  we 
establish  the  law."  There  are  creatures  who  will  eternally  hold  their 
seats  in  heaven,  by  virtue  of  a  law-righteousness,  while  others  will 
rise  to  that  blessedness  by  the  righteousness  of  faith  ;  and  yet  there 
will  be  no  discord  in  their  songs  before  the  throne.  Rev.  v.  9 — 12. 
Angels  and  saints  have  each  their  peculiar  favors  to  acknowledge ; 
and  yet  they  can  sweetly  unite  in  a  common  anthem  of  praise  to  God 
and  the  Lamb ;  yea,  they  can  unite  in  giving  thanks  for  special  favors 
conferred  on  each  other.  But  there  is  no  way  for  the  children  of  men 
to  unite  in  the  worship  of*heaven,  only  by  their  all  obtaining  "like 
precious  faith ;"  for  we  have  all  sinned,  and  therefore  by  the  deeds  of 
the  law  nojlesh  can  be  justified.  Law-keepers,  such  as  the  holy  an- 
gels, and  believers  in  Christ,  can  unite  in  heaven  ;  but  self-righteous 
pharisees,  and  they  who  depend  on  the  Redeemer's  righteousness  for 
justification,  could  have  no  fellowship  in  the  worship  of  heaven. 

There  is  an  admirable  agreement  between  faith,  the  ffth  Article  in 
the  experimental,  and  atonement,  the  ffth  in  the  doctrinal  system.  It 
is  by  a  union  of  these  that  we  obtain  the  eleventh  Article  of  doctrines, 
namely,  justification.  Wheiji  the  apostle,  in  his  epistle  to  the  Romans, 
speaks  of  sinners  as  being  justified  freely  by  grace,  through  the  re- 
demption that  is  in  Jesus  Christ,  he  adds,  *'  whom  God  hath  set  forth  to 
be  a  propitiation,  through  faith  in  his  blood."  As  soon  as  faith,  con- 
sidered  as  one  of  the  fruits  of  the  Spirit,  comes  in  contact  with  the 
doctrine  of  atonement,  the  justification  unto  life,  is  the  immediate 
consequence. 

The  sixth  Article  states  the  fact,  that,  through  the  atonement  salva- 
tion is  freely  offered  to  all  men.  Now  faith  is  a  cheerful  acceptance 
of  that  free  offer  which,  (according  to  the  seventh  Article,)  had  always 
before  been  wickedly  rejected.  And  the  doctrine  of  regeneration, 
which  is  contained  in  the  eighth,  makes  us  understand  how  the  unbe- 
liever became  a  believer  ;  and  how  he  who  once  saw  no  comeliness 
in  the  Redeemer,  came  to  be  so  charmed  with  his  beauty.  Faith  con- 
fides in  him,  who  has  begun  the  good  work,  to  carry  it  on.  It  is  the 
more  emboldened  to  do  this,  because,  according  to  the  niiiih  and  teiith 
Articles,  it  is  clearly  perceived  to  have  been  undertaken  as  a  matter 
of  pure  mercy. 

The  doctrine,  which  teaches  that  there  is  a  promised  connection 
between  grace  begun,  and  grace  perfected,  lays  a  foundation  for  strong 
confidence  in  God.  According  to  this  doctrine  believers  are  kept  by 
the  power  of  God ;    and  yet  it  is  not  without  the  exercise  of  faith  on 

*  Arbp.  Leighlon. 


FAITH.  335 

their  part.  The  certainty  of  the  saints'  perseverance  in  holiness  is 
grounded  on  the  covenant  of  grace,  which  is  ordered  in  all  things  and 
sure.  And  the  covenant  of  grace  which  is  established  with  believers, 
grows  out  of  the  covenant  of  redemption,  in  which  the  three  Persons 
of  the  Godhead  are  the  covenanters.  They  are  exhibited  to  us  as 
being  in  covenant  with  one  another,  to  redeem,  sanctify,  pardon,  and 
eternally  save  all  such  as  shall  have  fled  to  the  gospel  refuge, — all  such 
as  have  trusted  in  Christ.  Well,  then,  may  Christians  trust  in  the 
triune  God,  who  can  not  disappoint  their  hopes  of  perseverance  in  ho- 
liness,  without  denying  himself,  by  failing  to  fulfill  the  mutual  en- 
gagements  of  this  most  ancient  of  all  covenants.  See  John  vi.  37 — 
40.  Psa.  Ixxxix.  24 — 31.  God  was  willing  that  the  heirs  of  pro- 
mise should  have  strong  consolation  ;  and  in  a  covenant  of  grace  he 
was  able  to  give  them  this  strong  consolation.  When  difficulties  are 
so  multiplied,  that  to  an  eye  of  sense,  it  seems  impossible  these  pro- 
mises should  be  made  good,  against  hope  they  believe  in  hope,  judging 
him  faithful  who  has  promised,  and  being  fully  persuaded  that  what  he 
has  promised  he  is  able  also  to  perform. 

And  what  doctrine  is  there  in  all  the  word  of  God  with  which  faith 
is  not  harmonious  ?  It  surely  harmonizes  with  the  doctrine  of  a  fu- 
ture judgment  and  eternal  rewards.  Faith  believes  and  makes  de- 
pendence on  these  things,  which  are  not  as  yet  seen  ;  and  at  the  ap- 
pearing of  Jesus  Christ,  it  will  be  distinguished  from  unbelief,  and  be 
found  unto  praise  and  honor  and  glory. 

It  is  a  question  whether  this  grace  will  constitute  any  part  of  the 
character  of  the  saints,  after  they  are  received  to  heaven.  Faith,  as 
distinguished  from  sight,  will  cease ;  but  as  expressive  of  trust  in  God, 
it  will  not  only  remain,  but  be  forever  gaining  strength.  The  faith  of 
those  who  are  redeemed  from  among  men  distinguishes  their  religion 
from  that  of  holy  angels,  who  are  justified  by  the  deeds  of  the  law  ; 
and  in  this  sense  they  will  need  to  live  by  faith  in  heaven,  as  much  as 
they  do  on  earth.  The  manner  of  their  justification  will  not  be  al- 
tered by  their  removing  from  earth  to  heaven,  any  more  than  it  now 
is  by  their  removing  from  one  part  of  the  earth  to  another.  As  they 
rise  to  heaven  by  virtue  of  that  union  with  the  Redeemer,  which  is 
constituted  by  faith,  so  will  they  remain  there  by  virtue  of  the  same 
union.  Faith,  therefore,  considered  as  that  exercise  of  the  heart,  by 
which  we  renounce  the  deeds  of  the  law,  and  depend  on  the  atone- 
ment  of  Christ  for  justification  and  all  its  consequent  blessings,  will 
never  fail,  but  be  as  lasting  as  the  blessedness  of  heaven. 

REMARKS. 

1.  I  wish  to  remark,  that,  by  giving  faith  so  late  a  place  among 
the  Articles  of  Christian  experience,  it  has  not  been  my  design  to  de- 
clare it  to  be  inferior  to  all  those  which  stand  before  it.  By  putting 
it  after  repentance  (for  example)  I  have  not  intended  to  intimate  its 
inferiority,  but  rather  to  show  the  natural  order  in  which  these  graces 
of  the  Spirit  take  place  in  the  renewed  heart.  A  speculative  faith 
must  go  before  repentance  ;  but  a  saving  faith — a  trust  in  the  Re- 
deemer's  righteousness — follows  it.  This  is  the  order  which  Christ  gave 


336  FAITH. 

to  these  two  Christian  graces,  when,  in  his  preaching  he  said,  "  Re- 
pent yc,  and  believe  the  gospel."  The  same  order  was  observed  by  the 
apostle,  who  tells  us  that  he  testified  both  to  the  Jews,  and  also  to  the 
Greeks,  repentance  toward  God,  and  faith  toward  our  Lord  Jesus 
Christ.  Mark  i.  15.  Acts  xx.  21.  No  man  can  truly  come  to 
Christ  for  salvation,  unless  he  comes  in  the  character  of  a  sinner : 
and  until  he  becomes  a  penitent,  he  has  no  heart  to  come  in  this  char- 
acter.  Since  his  repentance  is  exercised  towards  God,  as  the  moral 
Governor  of  the  world,  he  can  have  contrition,  while  an  atonement  for 
sin  is  not  directly  in  his  view  ;  but  he  can  not  come  to  Christ  for  sal- 
ration,  until  his  heart  is  prepared  to  condemn  that  sin  which  the  death 
of  Christ  so  strikingly  condemns. 

Faith  is  more  appropriately  an  evangelical  grace  than  love ;  since 
it  serves  to  distinguish  the  religion  of  the  gospel  from  that  of  the  law  : 
*'  The  law  is  not  of  faith."  Gal.  iii.  12.  The  law  does  not  present, 
as  the  ground  of  acceptance  with  God,  another's  righteousness,  re. 
quiring  the  subject  of  moral  government  to  receive  it  by  faith ;  it 
requires  him  to  have  a  perfect  personal  righteousness,  -which  would 
preclude  the  necessity  of  his  depending  on  that  of  another.  The 
new  covenant,  however,  as  well  as  the  old,  seems  to  give  love  the 
highest  rank.  "  And  now"  says  the  apostle,  "  abideth  faith,  hope, 
charity,  (i.  e.  love,)  these  three  :  but  the  greatest  of  these  is  charity." 
1  Cor.  xiii.  13.  The  apostle  represents  love  to  be  the  fulfilling,  not  only 
of  all  the  religion  of  the  law,  but  also  of  the  gospel.  Love  is  made 
more  consequential  than  tiny  part  of  the  experimental  system,  just  as 
the  root  or  body  of  the  tree  is  of  more  consequence  than  any  of  its 
branches  ;  or  the  fountain  than  any  of  its  streams.  Faith  itself,  though 
an  eminent  grace,  is  nothing  more  than  one  of  these  branches,  or 
streams.  Is  not  this  the  truth  taught  in  that  passage,  where  faith  is 
said  to  work  by  love  ?  When  the  love  of  God  is  shed  abroad  in  the 
heart  by  the  Holy  Ghost,  as  it  is  in  regeneration,  a  benevolent  nature 
is  imparted,  which,  like  a  root  planted  in  the  ground,  has  sufficient 
virtue  to  put  forth  all  those  graces  which  constitute  the  branches  of 
the  tree  of  righteousness.  As  to  the  nature  of  the  different  branches, 
there  is  no  pre-eminence  of  one  over  another ;  for  they  all  proceed 
from  one  common  root. 

2.  There  must  be  a  great  difference  between  the  religion  of  either 
a  moralist  or  a  pharisee,  and  that  of  a  true  believer.  In  many  of 
their  externals  there  is  an  agreement ;  for  the  believer  is  moral,  nor 
is  he  less  exact  than  the  pharisee  in  paying  his  tithes.  But  he  entire- 
ly differs  from  them  both  in  this,  that  he  depends  on  his  Redeemer  for 
righteousness  and  strength.  "  Who  is  this  that  cometh  up  from  the 
wilderness,  leaning  upon  her  Beloved  ?  It  is  the  spouse  of  Christ — it 
is  every  true  believer.  While  the  moralist  and  the  pharisee  walk 
erect,  the  believer  leans  as  he  walks.  He  feels  that  he  cannot  proceed 
a  step,  in  his  spiritual  pilgrimage,  in  any  other  attitude.  "  Without  me, 
said  the  Savior,  "  ye  can  do  nothing."  This  the  Christian  believes 
to  be  strictly  true.  He  is  convinced,  by  scripture,  and  by  his  own 
experience,  that  his  dependence  is  entire,  extending  to  everything 
relative  to  his  animal  and  rational  nature,  to  his  religious  character 
and  enjoyments.     When  the  exercises  of  his  heart  correspond  with 


HOPE. 


337 


these  sentiments,  he  lives  by  faith.  When  faith  is  strong  it  leads  him 
entirely  out  of  himself.  His  language  now  is,  «*  My  soul,  wait  thou 
only  upon  God  ;  for  my  expectation  is  from  him."  Though  all  the 
holy  affections  which  give  life  to  the  soul,  be  in  ever  so  vigorous  ex- 
ercise,  he  depends  not  on  them,  but  on  him  who  is  the  Author  and 
Finisher  of  his  faith.  While  the  just  live  by  faith,  and  know  they 
could  not  live  without  it,  they  do  not  depend  on  faith  to  keep  them, 
but  on  the  power  of  God  to  keep  them  through  faith.  There  is 
nothing  for  which  they  feel  more  entirely  dependent  than  for  faith 
itself. 

Are  we  experimentally  acquainted  with  this  hidden  life  of  faith  ? 
Has  our  experience  enabled  us  to  understand  what  Paul  meant  when 
he  said,  "  For  I  through  the  law  am  dead  to  the  law,  that  I  might 
live  unto  God  :  I  am  crucified  with  Christ ;  nevertheless  I  live  ;  yet 
not  I,  but  Christ  liveth  in  me?!'  The  life  of  faith  is  a  very  different 
thing  from  a  life  of  self-righteousness — a  very  different  thing  from  a 
mere  scrupulous  attention  to  external  observances,  whether  moral  or 
religious.  If  we  are  living  the  life  of  faith,  our  souls  will  rely  on  the 
grace  of  God  to  aid  us  in  the  performance  of  external  duties,  and  to 
give  them  an  internal  purity.  And  when  our  holiest  Avorks  are  done, 
we  shall  rely  alone  on  grace  for  acceptance.  If  our  faith  be  of  the 
right  kind,  it  purifies  our  hearts,  buoys  us  up  under  the  troubles  of  this 
life,  and  evinces  its  holy  nature  by  prompting  us  to  good  works.  An 
apostle  has  declared,  that,  "  as  the  body  without  the  spirit  is  dead,  so 
faith  without  works  is  dead  also." 


ARTICLE     VI. 


HOPB     HAS    A    PLACE     IN    THE     EXPERIMENTAL     RELIGION     OF     ALL 
SUCH    AS    ARE    IN    THE    WAY   TO    HEAVEN. 


Hope  is  the  anticipation  of  some  good  which  is  not  yet  in  posses- 
sion. Like  fear,  it  expects  that  which  is  future,  but  with  this  material 
difference  ;  that  while  fear  dreads.,  hope  desires  to  have  its  expectations 
realized.  We  cease  to  hope,  when  the  good  anticipated  comes  into 
our  possession ;  for,  saith  the  scripture,  "  What  a  man  seeth,  why 
doth  he  yet  hope  for?  "  Rom.  viii.  24.  When  our  hopes  are  raised 
too  high,  an  actual  possession  is  often  attended  Avith  a  diminution  of 
enjoyment.  But  when  they  are  fully  realized,  the  reverse  is  true.  In 
such  a  case,  we  willingly  part  with  the  pleasure  of  anticipation,  for 
that  of  actual  poasession.      The  word  hope^  however^  may  still  be  ap- 


338  HOPE. 

plied  to  the  prospect  of  the  continued  enjoyment  of  the  same  good  that 
>ve  now  possess.  It  would  not  be  speaking  correctly  to  say,  that  glo- 
rified saints  hope  for  heaven,  seeing  they  are  actually  there ;  and  yet 
it  may  be  proper  to  speak  of  their  hopes  as  looking  forward  to  an  eter- 
nity of  that  blessedness  of  which  they  already  begin  to  partake.  If 
doubt  or  uncertainty  belonged  to  the  very  nature  of  this  grace,  no  place 
could  be  found  for  its  exercise  in  heaven  ;  but  we  know  it  does  not,  for 
the  scriptures  speak  of  "  the  full  assurance  of  hope."    Heb.  vi.  11. 

This  world  is  full  of  hopes.  It  is  common  to  almost  the  whole  race, 
in  the  present  life,  to  be  indulging  hopes  in  relation  to  some  real  or 
imaginary  good  which  they  have  in  prospect.  But  the  hope  of  the 
Christian  is  something  different  from  all  the  rest,  and  is  indeed  the 
only  one  which  the  scriptures  consider  to  be  worthy  of  the  name. 
Other  men  are  said  to  be  not  only  without  God,  but  also  "  without  hope 
in  the  world."  "  The  hope  of  the  righteous  shall  be  gladness ;  but  the 
expectation  of  the  wicked  shall  perish."  Prov.  x.  28.  The  hope  of 
the  Christian  differs  from  that  of  the  men  of  the  world,  in  this ;  that 
while  theirs  relates  to  happiness  which  is  to  be  enjoyed  here,  nis  relates 
principally  to  that  which  is  to  be  enjoyed  hereafter.  The  actual  pos- 
session of  worldly  good,  whether  it  consist  in  wealth,  honor,  power,  or 
sensual  enjoyments,  is  always  attended  with  disappointment ;  it  does 
not  equal  the  expectation.  "  He  that  loveth  silver  shall  not  be  satisfied 
with  silver ;  nor  he  that  loveth  abundance  with  increase."  Eccl.  v. 
10.  "There  be  many,"  (viz.  all  the  graceless  multitude,)  "  that  say, 
Who  will  show  us  any  good  ?"  Ps.  iv.  6.  Their  inquiry  impUes  that 
they  have  not  yet  found  the  object  of  their  pursuit,  and  that  they  do  not 
know  where  it  is  to  be  found.  The  hopes  of  the  men  of  the  world 
must  appear  vain  indeed,  since  they  aspire  to  nothing  more  durable 
than  a  portion  in  this  short  life.  "  Go  to  now,  ye  that  say.  To-day  or 
to-morrow  we  will  go  into  such  a  city,  and  continue  there  a  year,  and 
buy,  and  sell,  and  get  gain  :  whereas  ye  know  not  what  shall  be  on  the 
morrow  ;  for  what  is  your  life  ?  It  is  even  a  vapor  that  appeareth  for 
a  little  time  and  then  vanisheth  away."  Jam.  iv.  13, 14. 

The  Christian's  hope  differs  not  only  from  theirs,  who  bound  their 
prospects  by  a  sensible  horizon,  but  also  from  that  of  many,  who  seem 
to  agree  with  him  in  expecting  their  enjoyment  in  the  life  to  come.  I 
refer  to  such  as  entertain  a  groundless  hope  that  they  have  a  treasure 
in  heaven.  We  read  of  the  hypocrite's  hope  ;  by  which  is  meant  his 
expectation  of  future  happiness.  The  hypocrite  is  professedly  a  man 
of  piety,  and  the  hope  which  he  entertains,  looks  forward  to  that  state 
which  is  beyond  the  grave.  The  hypocrite,  as  described  in  the  word 
of  God,  is  a  man  who  thinks  himself  to  be  something  when  he  is  no- 
thing ;  who  is  pure  in  his  own  eyes,  when  he  is  not  washed  from  his 
filthiness.  See  Gal.  vi.  3.  Prov.  xxx.  12.  His  hope,  in  common  with 
that  of  the  Christian,  reaches  forward  to  eternity ;  and  yet  it  is  funda- 
mentally defective.  That  hope  which  constitutes  a  branch  of  the 
Christian's  experience,  is  as  really  different  from  that  of  the  hypocrite 
or  false  convert,  as  it  is  from  that  of  the  worldling.  And  it  is  much 
more  important  it  should  be  shown  wherein  it  differs  from  the  hope  of 
the  former,  than  from  that  of  the  latter. 

There-  is  perhaps  no  way  in  which  we  can  form  so  clear  an  idea  of 


HOPE.  ;33y 

the  Christian's  hope,  as  by  contrasting  it  with  that  of  the  hypocrite. 
While  this  method  may  assist  the  true  convert  to  discern  the  genuine, 
uess  of  his  reUgiou,  it  may,  through  the  mercy  of  God,  enable  the  false 
convert  to  perceive  the  spuriousness  of  his. 

1.  The  hope  of  the  true  convert  differs  from  that  of  the  false,  in  its 
efficient  cause.  The  scriptures  attribute  it  to  the  efficiency  of  the  Ho- 
ly Ghost.  Rom.  xv.  13.  2  Thess.  ii.  16.  In  examining  into  the  gen- 
uineness  of  our  religion,  the  Bible  would  lead  us  to  inquire,  how  we 
came  by  it ;  who  is  the  author  of  it  ?  This  is  one  way  by  which  true 
religion  is  distinguished  from  that  which  is  the  spontaneous  growth 
of  the  natural  heart.  "  If  any  man  have  not  the  Spirit  of  Christ  he 
is  none  of  his ;  if  his  religion  is  not  produced  by  the  Spirit  of  Christ, 
it  will  not  be  Christ-like ;  for  it  is  that  only  which  is  born  of  the  Spi- 
rit which  is  spirit.  John  iii.  6.  If  the  Spirit  of  God  has  not  con- 
vinced us  of  sin,  righteousness,  and  judgment,  we  have  not  known 
the  plague  of  our  own  heart ;  and  unless  this  divine  Agent  has  reveal- 
ed  Christ  to  us,  our  knowledge  of  him  is  not  a  saving  nature.  Our 
love,  faith,  and  hope,  must  be  the  fruit  of  the  Spirit,  else  our  religion 
is  vain.  Though  we  are  incapable  of  having  any  direct  perception 
of  the  operations  of  the  Spirit,  yet  we  can  distinguish  spii-itual  affec- 
tions, which  are  the  result  of  his  operations,  from  those  which  can  be 
excited  by  other  means.  The  hope  of  the  hypocrite,  or  false  convert, 
is  not  in  the  most  proper  sense,  the  fruit  of  the  Spirit.  Men  may  be 
subjects  of  the  common  and  of  the  miraculous  influences  of  the  Spirit ; 
and  while  under  these  may,  without  a  radical  change,  obtain  a  hope 
that  they  have  become  heirs  to  a  heavenly  inheritance ;  but  their  hope 
is  to  be  attributed  to  some  other  cause  than  the  Spirit  of  God.  It  is 
generated  in  their  own  selfish  hearts  by  the  agency  of  that  spirit  whose 
business  it  is  to  deceive  that  he  may  destroy.  Nothing  short  of  the 
transforming  influences  of  the  Spirit  of  God  can  beget  the  hope  which 
will  prove  an  anchor  to  the  soul. 

2.  The  hope  of  the  true  convert  differs  from  that  of  the  false,  in 
its  object.  The  hope  of  both  looks  forward  to  another  world,  and  they 
agree  in  calling  the  happiness  which  they  anticipate  by  the  same  name  ; 
but  in  reality  they  desire  two  different  heavens.  The  true  convert  is 
said  to  rejoice  in  hope  of  the  glory  of  God.  Rom.  v.  2.  To  see  the 
glory  of  God  displayed,  both  on  earth  and  in  heaven,  is  Avhat  he  de- 
sires  above  every  thing  else.  "  This,"  said  our  blessed  Lord,  "  is  life 
eternal,  that  they  might  know  thee  the  only  true  God,  and  Jesus 
Christ  whom  thou  has  sent."  John  xvii.  3.  To  know,  in  a  holy  man- 
ner, the  true  God  and  Jesus  Christ,  is  that  eternal  life,  that  enduring 
blessedness,  Avhich  the  Christian  hopes  to  enjoy  in  heaven.  He  hopes 
to  see  Christ  as  he  is,  and  to  be  forever  like  him.  1  John,  iii.  2,  3. 
The  heaven  in  which  he  desires  to  dwell,  is  a  place  where  the  holiness 
of  God  will  be  most  advantageously  displayed  ;  where  his  law  will 
be  written  in  every  heart ;  and  where  all  will  cordially  unite  in  as- 
cribing to  him  the  kingdom,  and  the  power,  and  the  glory  forever.  A 
heaven  less  pure  than  this,  would  not  satisfy  the  desires  of  him  who 
is  born  of  the  Spirit. 

But  this  is  not  the  heaven  which  is  desired  by  the  false  convert. 
He  may  call  the  heaven  he  desires  a  holy  place :   but  let  him  search 


340  HOPE. 

his  heart,  and  ho  will  bs  able  to  perceive  that  the  glory  of  God, 
namely,  the  exhibition  of  his  holiness,  is  not  the  food  upon  which  he 
ifl  prepared  to  feast  through  eternal  ages.  It  is  not  the  prospect  of 
seeing  the  holy  Redeemer,  and  being  forever  like  him,  that  raises  his 
hopes,  and  stimulates  him  to  run  the  race  set  before  him.  Does  such 
a  one,  I  would  ask,  long  for  a  heaven,  Avhere  he  shall  never  have  an. 
other  selfish  affection,  another  proud  imagination  ;  where  his  trust  in 
the  Savior's  righteousness  will  never  be  weakened  by  any  self-right- 
eous  dependence  ;  and  Avhere  nothing  will  be  done,  spoken,  or  thought 
of,  which  will  grieve  the  Holy  Spirit  of  God  ? 

3.  The  two  hopes  in  question  differ  as  to  tJie  nature  of  the  eviden- 
ces by  which  they  are  acquired  and  maintained.  The  true  convert 
dares  not  indulge  any  hope  of  heaven,  until  he  discovers  in  himself 
that  character  to  which  the  promise  of  heaven  is  made.  Nor,  when 
indulged,  can  this  hope  be  perpetuated,  save  by  the  same  evidence 
tlirough  which  it  w^as  obtained.  But  the  false  convert  acquires  and 
maintains  his  hope  by  other  means  ;  for  he  certainly  possesses  nothing 
of  the  character  to  which  the  promises  are  made. 

In  the  beginning  of  the  fifth  chapter  of  Romans,  afler  the  apostle 
had  spoken  of  hope,  he  proceeds  to  tell  us  how  it  is  acquired  :  "  Trib- 
ulatioK  worketh  patience  ;  and  patience,  experience  ;  and  experience, 
hope  :  and  hops  maketh  not  ashamed,  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost."  Bj'  searching  the  scriptures 
the  Christian  finds  that  God  has  promised  the  kingdom  of  heaven  to 
all,  without  respect  of  persons,  who  are  possessed  of  a  holy  charac- 
ter. Of  God's  ability  or  faithfulness  to  fulfil  this  promise,  he  can  not 
entertain  a  doubt.  All  that  he  needs,  therefore,  to  give  him  hope 
concerning  his  own  future  blessedness,  is  to  know  that  he  possesses 
the  character  to  which  the  promise  is  made.  Without  some  evidence 
of  a  renovated  heart,  manifested  by  love  to  God,  submission  to  his 
\vill,  repentance  for  sin,  and  faith  in  Christ,  together  with  answera- 
ble practice,  he  can  have  no  hops  at  all.  These  other  graces  of  the 
Spirit  are  antecedent  to  hope,  and  form  the  only  solid  basis  on  which 
it  can  rest.  With  thsir  grov/th  hope  is  strengthened,  and  not  without 
it.  The  graces  of  the  Spirit,  displaying  themselves  in  correspondent 
actions,  constitute  the  witness  of  the  Spirit — the  only  witness  which 
can  be  relied  on — to  prove  the  fact  that  we  are  the  sons  of  God.  This 
witness  begins  to  testify  in  our  favor,  when  we  begin  to  love  and  serve 
God,  and  becomes  more  full  in  its  testimony,  as  we  advance  in  sancti- 
fication.  As  experience  begets,  so  it  nurtures  hope  ;  and  when  it  13 
improved  by  tribulation,  it  serves  to  render  hope  stranger  and  more 
vigorous.  The  apostle  told  the  Ephesian  saints,  that  after  they  be- 
lieved, they  v/ere  sealed  with  the  Holy  Spii'it  of  promise  ;^and  that  this 
was  the  earnest  of  their  inheritance,  i.  e.  the  foretaste  and  evidence 
of  future  felicity.  By  this  sealing  of  the  Spirit,  which  was  subsequent 
to  their  being  brought  into  union  with  Christ,  he  meant  the  progressive 
work  of  sanctification  which  this  holy  Agent  was  carrying  on  in  their 
hearts.  And  this  he  manifestly  considered  as  furnishing  the  only 
proper  support  for  a  well  grounded  hope  that  they  should  finally  enjoy 
the;  hsavenly  inheritance. 

The  hope  of  the  true  convert  rises  and  falls  with  the  evidences  of 


HOPE.  341 

his  piety.  In  rising,  it  passes  through  various  degrees,  from  a  weak, 
trerabUng  hope,  to  a  full  assurance.  Old  experiences,  which  are  not 
strengthened  by  new,  are  not  sufficient  to  support  it.  It  is  quite  dif- 
ferent with  the  false  convert.  As  the  hope  he  entertains  was  acquired 
without  the  discovery  of  any  thing  in  his  heart  of  the  nature  of  true 
holiness,  so  it  is  maintained  without  it.  It  is  kept  up  either  by  the 
repetition  of  false  experiences,  or  by  the  recollection  of  old  ones, 
which,  like  the  leaves  of  autumn,  have  faded  away.  There  are  not 
a  few  of  the  members  of  the  church  of  Christ,  whose  religious  affec- 
tions have  long  since  died  away ;  and  yet  their  hopes  of  future  happi- 
ness seem  hardly  to  have  flagged.  It  has  by  some  been  considered  as 
an  evidence  of  peculiarly  strong  faith,  to  keep  up  an  unshaken  hope, 
without  any  evidence  derived  from  present  sanctification.  The  case 
of  Abraham  has  been  adduced  in  support  of  it ;  of  whom  it  is  said, 
that  against  hope  he  believed  in  hope.  But  this  can  not  mean,  that  he 
cherished  a  hope  that  he  was  a  saint,  in  contrariety  to  scriptural  evi- 
dence.  It  meant,  what  is  altogether  more  honorable  to  his  character 
as  a  believer,  that  he  hoped  or  confided  in  God,  that  he  would  fulfill 
those  promises,  which,  to  the  eye  of  sense,  appeared  so  improbable  as 
to  be  hopeless.  Although  we  have  no  warrant  to  hope  concerning  our 
piety,  any  further  than  we  have  scriptural  evidence  of  its  existence  ; 
yet  it  is  our  duty  to  believe  in  God,  without  waiting  for  a  particle  of 
evidence  that  we  are  already  accepted  of  him.  The  foundation  we 
need  for  the  exercise  of  faith,  is  nothing  more  than  evidence  that 
God  has  encouraged  us  to  trust  in  him,  and  that  he  is  a  being  worthy 
of  our  fullest  confidence.  But  to  entertain  a  hope  that  we  shall  enjoy 
his  favor,  we  must  have  evidence,  not  only  that  he  is  worthy  of  our 
confidence,  but  also  that  we  have  actually  confided  in  him.  While, 
therefore,  all  classes  of  men,  good  and  bad,  false  converts  as  well  as 
the  true,  are  culpable  for  not  immediately  exercising ym^^  in  God,  even 
the  faith  of  assurance,  it  is  wrong  for  them  to  exercise  a  full  assur- 
ance of  hope,  that  they  are  entitled  to  the  heavenly  inheritance,  when 
no  such  title  exists.  For  the  exercise  of  faith,  then,  we  need  only  to 
know,  that  the  character  of  God  is  good  ;  but  for  the  exercise  of  hope, 
it  is  necessary  to  know  that  ours  also  is  good — that  is,  to  know  that 
we  have  received  the  truth  in  the  love  of  it. 

4.  The  hope  of  the  true  convert  greatly  differs  from  that  of  the 
false,  in  the  influence  it  exerts  on  his  heart  and  life.  As  his  hope  origi- 
nates  in  the  discovery  of  some  conformity  to  God,  and  is  preserved 
and  increased  by  perceiving  a  growing  conformity,  it  furnishes  a  pow- 
erful  stimulus  to  growth  in  grace.  Nor  is  this  the  only  way  in  which 
it  has  a  tendency  to  promote  his  purification.  The  hope  he  has  of 
being  received  to  a  heaven  of  perfect  holiness  when  he  dies,  is  calcu- 
lated to  sanctify  him  while  he  lives.  "  Every  man,"  saith  the  apostle, 
"that  hath  this  hope  in  him,  (that  is,  the  hope  of  being  ultimately  with 
the  Redeemer  in  heaven,)  purifieth  himself,  even  as  he  is  pure."  1 
John,  iii.  3.  By  this  passage  we  are  taught,  that  they,  who  have  a 
scriptural  hope  of  dwelling  with  Christ  in  heaven,  and  of  being  forev- 
er conformed  to  him,  will  even  now  be  stimulated  by  it  to  seek  a 
careful  imitation  of  him,  both  in  their  temper  and  in  their  conduct 
When  Paul  admonished  the  saints  at  Rome,  that  it  was  high  time  for. 

43 


342  HOPE. 

them  to  awake  out  of  sleep,  since  their  salvation  was  nearer  than  when 
they  first  believed,  it  implied,  that  a  hope  of  enjoying  at  length  the 
perfect  salvation  of  heaven,  is  calculated  to  exert  a  holy  influence  on 
our  present  conduct ;  and  that  it  is  reasonable  to  expect,  the  nearer 
we  approach  to  that  perfect  state,  the  greater  will  be  the  influence  that 
such  a  hope  will  exert. 

While  the  Christian's  hope  stimulates  him  to  grow  in  grace,  that  of 
the  hypocrite  hardens  his  heart,  and  remarkably  disqualifies  him  even 
for  its  reception.  "  Seest  thou  a  man  wise  in  his  own  conceit  ?  there 
is  more  hope  of  a  fool  than  of  him."  Prov.  xxvi.  12.  There  is  more 
hope  of  the  sinner  who  is  immoral,  and  who  is  thus  known  to  be  a 
fool,  than  of  the  sinner  who  has  the  hypocrite's  hope  to  shield  him 
against  the  arrows  of  conviction.  Since  such  a  one  builds  on  a  false 
religion,  and  seeks  a  heaven  which  is  destitute  of  holiness,  his  hope 
has  no  tendency  to  cause  him  to  purify  himself.  If  at  any  time  he 
appears  to  do  it,  it  is  only  an  appearance.  His  expectations  of  future 
blessedness,  and  the  evidences  on  which  they  rest,  are  destitute  of  real 
holiness  ;  so  that,  how^ever  pure  he  may  be  in  his  own  eyes,  he  is  not 
washed  from  his  filthiness. 

The  Christian's  hope  supports  him  in  his  arduous  conflict  with  the 
world,  the  flesh,  and  the  devil.  It  is  recounted  among  the  pieces  of 
armor,  with  which  he  is  to  clothe  himself,  that  he  may  be  able  to  stand 
in  the  day  of  battle.  Hope  answers  to  the  warrior's  helmet.  "  And 
putting  on,"  said  the  apostle,  "  the  breast-plate  of  faith  and  love  ;  and 
for  an  helmet  the  Jiope  of  salvation."  The  more  there  is  of  the  true 
hope  of  the  salvation  of  Christ,  the  more  vigorously  will  the  Christian 
warfare  be  carried  on  :  but  if  our  expectation  of  future  blessedness  be 
false,  it  either  prevents  us  from  fighting,  or  leads  us  to  fight  with  oth- 
ers  than  the  enemies  of  the  Lord. 

Hope  is  a  joyful  exercise ;  therefore  the  apostle  classes  it  with  joy, 
when  he  says,  "  Rejoicing  in  hope."  Rom.  xii.  12.  The  joy  produ- 
ced  by  a  purifying  hope,  is  a  purified  joy.  It  is  an  anticipation  of  what 
the  believer  will  receive  w  hen  he  shall  enter  into  the  joy  of  his  Lord. 
But  the  joy  of  the  hypocrite,  or  false  convert,  like  his  hope,  is  alto- 
gether selfish,  and  therefore  undesirable.  The  angels  of  God  do  not 
rejoice  in  his  joy  ;  for  they  know  that  the  joy  of  the  hypocrite  is  but 
for  a  moment.    Job  xx.  5. 

5.  The  two  hopes  which  have  now  been  contrasted,  will  have  a 
very  different  termination ;  the  one  will  be  fully  realized  in  the  blessed- 
ness of  heaven,  while  the  other  will  meet  a  complete  disappointment. 
The  hope  which  the  righteous  has  in  his  death,  and  which  he  had  all 
along  in  his  life,  will  not  make  him  ashamed  when  he  shall  awake  in 
the  world  of  spirits ;  for  he  will  then  find  himself  surrounded  with  a 
guard  of  holy  angels,  sent  down  to  convoy  him  to  the  abodes  of  the 
blessed.  Hope  is  the  Christian's  anchor  ;  and  a  good  hope  is  an  an- 
chor both  sure  and  steadfast,  which  entereth  into  that  within  the  vail. 
While  he  is  yet  on  this  tempestuous  sea,  his  anchor  is  cast  within  the 
vail ;  and  there  will  he  at  length  arrive  in  safety,  through  the  guidance 
and  protection  of  Jesus  the  forerunner,  who,  in  behalf  of  his  people, 
has  already  entered  that  haven  of  eternal  rest. 

But  the  sure  and  steadfast  anchor  will  not  illustrate  the  hope  of  the 


HOPE.  '  343 

false  converts.  This  may  not  remain  with  them  through  half  the  voyage 
of  life.  The  religious  course  of  such  is  often  very  short ;  and  some- 
times  their  hope  vanishes  with  their  religion  ;  but  if  it  should  contin- 
ue to  the  end  of  Ufe,  it  will  then  terminate.  "The  hypocrite's  hope 
shall  perish."  "  For  what  is  the  hope  of  the  hypocrite,  though  he  hath 
gained,  when  God  taketh  away  his  soul  ?  "  Job  viii.  13,  and  xxvii.  8. 
They  who  trusted  in  themselves  that  they  were  righteous  and  despised 
others,  will  now  become  convinced  that  their  boasted  attainments  -were 
nothing  better  than  self-righteousness.  They  will  know  they  did  not 
love  God,  and  that  they  did  not  embrace  the  true  gospel  of  Jesus  Christ. 
They  will  now  perceive  that  the  heaven  which  they  hoped  for,  was  of 
an  entirely  different  character  from  the  heaven  of  the  Bible.  They 
will  find  themselves  in  hell,  at  the  very  time  when  they  expected  to 
have  been  in  heaven.     Their  hope  is  exchanged  for  despair. 

There  is  no  discord  in  the  scriptures  in  relation  to  this  subject. 
The  testimony  they  give  is  harmonious.  The  hope  which  they  ap- 
prove has  one  uniform  character ;  and  such  is  its  character,  that  it  is 
never  described  as  the  spontaneous  growth  of  the  natural  heart,  but  as 
the  fruit  of  the  Spirit.  The  scriptures  speak  nothing  against  the  hope 
of  the  righteous ;  nor  in  favor  of  the  hope  of  the  hypocrite. 

THE       ARTICLE       HARMONIZED. 

First.  Let  us  compare  it  with  those  Articles  of  the  experimental 
system  which  have  been  considered. 

Hope  has  such  an  entire  agreement  with  faith,  that  it  often  seems 
difficult  to  distinguish  between  them.  Thus  it  is  said,  "  Believe  in 
the  Lord  your  God,  so  shall  ye  be  established."  "  Hope  thou  in  God, 
for  I  shall  yet  praise  him."  "  That  your  faith  and  hope  might  be  in 
God."  2  Chron.  XX.  20.  Ps.  xlii.  5.  IPet.  i.  21.  There  is,  how- 
ever, a  difference  ;  for  some  things  are  believed  which  are  not  desi- 
rable :  also,  things  past  as  well  as  to  come  ;  but  the  things  which  we 
hope  for  are  future,  and,  in  our  own  estimation,  always  desirable. 
When,  however,  the  object  of  our  faith  is  at  once  a  future  and  a  wish- 
ed-for  event,  then  faith  and  hope  have  a  near  resemblance.  Faith 
leads  the  way,  and,  confiding  in  the  promise  of  that  God  who  can  not 
lie,  expects  the  promised  good :  hope  follows  after,  and,  relying  on  the 
future  reception  of  this  good,  enters,  by  anticipation,  upon  the  immedi- 
ate enjoyment  of  it.  A  well-grounded  hope  of  salvation  grows  out 
of  that  faith  in  Christ,  by  which  we  commit  our  souls  to  his  keeping ; 
and  it  supposes  us  to  have  evidence  that  we  possess  the  faith  in  ques- 
tion. And  though  faith  may  sometimes  be  much  sti-onger  than  hope, 
yet  an  increase  of  the  former  usually  produces  a  corresponding  increase 
of  the  latter.  It  is  when  the  God  of  hope  fills  the  saints  with  all  joy 
and  peace  in  believing,  that  they  abound  in  hope.    Rom.  xv.  1 3. 

There  is  doubtless  as  perfect  a  harmony  between  hope  and  repent- 
ance, as  between  hope  and  faith,  though  perhaps  it  is  not  equally  dis- 
cernible. Without  having  exercised  that  repentance  which  is  unto 
salvation,  you  may  hope  to  escape  future  misery;  (and  such  a  hope  is 
probably  cherished  by  the  impenitent  world  at  large ;)  but  without 
such  repentance,  you  can  not  desire  a  place  in  that  heaven  where  every 


344  HOPE. 

inhabitant  will  abhor  sin.  On  the  other  hand,  it  is  easy  to  see  why  a 
penitent  sinner,  who  abhors  himself,  should  desire  and  hope  for  a  heav- 
en from  which  all  sin  shall  be  forever  excluded. 

Again,  the  Christian  hope  perfectly  accords  with  that  spirit  of  re- 
conciliation and  submission,  which  constitutes  the  subject  of  the  third 
Article.  The  rebel  who  has  become  truly  submissive  and  reconciled 
to  Godj  is  prepared  to  hope  for  a  place  in  that  world  where  stands  the 
throne  of  God,  and  where  his  sovereignty  is  universally  acknowledged. 
Rev.  xxii.  3.  The  unsubdued  rebel,  on  the  contrary,  can  never  truly 
hope  for  the  heaven  where  God  reigns. 

^  Between  this  and  the  Jirst  two  Articles  of  experience,  there  is  also 
an  observable  agreement.  The  love  of  complacency  in  holy  charac- 
ters  can  not  be  exercised,  without  the  existence  of  benevolent  love, 
both  in  the  subjects  and  objects  of  that  complacency  ;  and  that  hope  of 
heaven  which  the  scriptures  approve  as  genuine,  manifestly  implies 
complacency  in  holy  characters  :  there  must  then,  of  necessity,  be  a 
perfect  concord  between  love,  (in  [both  its  modifications,)  and  hope. 
And  with  this  agree  the  words  of  the  apostle  :  "And  hope  maketh  not 
ashamed,  because  the  love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost,  which  is  given  unto  us."  Rom.  v.  5.  Where  the  love 
of  God  is  not  shed  abroad  in  the  heart,  there  can  be  no  purifying  hope ; 
no  such  hope  as  desires  to  dwell  in  the  presence  of  the  Holy  One,  and 
to  have  its  eternity  of  blessedness  consist  in  giving  and  receiving  man- 
ifestations of  the  purest  love. 

Secondly.  This  Article  of  experience  is  harmonious  with  the  doc- 
trinal  system. 

The  Christian's  hope  is  not  a  baseless  fabric — a  castle  in  the  air. 
That  truth,  which  is  comprehended  in  the  gospel  of  Jesus  Christ,  is 
the  foundation,  broad  and  solid,  on  which  is  reared  the  hope  of  eternal 
life.  This  hope  requires  for  its  support,  such  doctrinal  truths  as  those 
which  were  exhibited  in  the  First  Part  of  this  work. 

It  is  manifest  there  could  be  no  foundation  for  such  a  hope  as  the 
Christian  indulges,  if  the  first  of  those  Articles  were  not  ti'ue.  Were 
there  no  God,  there  could  be  no  well-founded  hope ;  for  the  Christian's 
hope  is  in  God — a  God  of  unbounded  perfection.  Out  of  this  doctrinal 
truth,  namely,  the  existence  of  a  God,  grow  all  the  rest,  and  they  all 
tend  to  give  stabihty  to  hope.  When  the  Christian  contemplates  God 
as  the  author  of  the  work  of  creation  and  providence  ;  planning  the 
whole  by  his  own  wisdom,  and  executing  it  by  his  power  ;  (as  repre- 
sented in  the  second  and  last  Articles  of  the  series,)  his  hope,  no  less 
than  his  admiration,  is  greatly  strengthened. 

When  he  takes  a  view  of  the  law,  as  exhibited  in  the  third  Article, 
and  observes  the  holiness  of  its  precepts,  the  dreadfulness  of  its  threat- 
enings,  and  the  impossibility  of  its  ever  being  altered  or  repealed,  it 
gives  additional  strength  to  his  hope. 

Though  the  Christian  believes  in  the  apostacy  of  Adam,  and  the 
consequent  depravity  of  all  his  race,  yet,  because  he  also  believes  that 
Christ  has  made  an  infinite  atonement  for  this  depravity,  he  sees  as 
good  a  foundation  for  hope,  as  if  he  had  a  sinless  obedience  of  his  own 
to  present.     [See  Art.  iv.  and  v.] 

To  cherish  a  hope  of  eternal  life,  the  Christian  needs  to  believe  the 


HOPE.  345 

sixth  Article  of  our  doctrinal  series,  viz.  that  God  actually  and  sin- 
cerely  makes  to  every  man,  individually,  the  offer  of  pardon  and  salva- 
tion,  on  condition  of  his  compliance  with  the  requisite  terms.  And  if 
he  believes  the  seventh  Article,  (which  it  would  seem  he  can  not  disbe- 
!ieve,  if  he  has  become  acquainted  with  his  own  heart,)  then  he  also 
needs  to  believe  the  eighth,  in  order  to  give  him  any  hope.  Nor  can 
he  believe  the  eighth,  without  also  believing  the  ninth  and  tenth ;  for 
he  sees  that  if  regeneration  were  not  an  act  of  sovereignty,  resulting 
from  the  election  of  grace,  instead  of  the  foreseen  good  works  of  the 
elect,  he  could  indulge  no  hopes  of  salvation.  And  were  the  least  par- 
tide  of  merit  made  necessary  to  his  justification,  he  could  expect  no- 
thing better  than  to  have  the  wrath  of  God  abide  on  him ;  therefore  a 
belief  in  our  eleventh  Article  must  be  essential  to  his  hope. 

Take  from  our  doctrinal  system  its  twelfth  Article,  and  the  Christian 
would  not  have  a  sufficient  foundation  on  which  to  base  his  hope.  It 
lays  hold  on  eternal  life,  as  the  consummation  of  its  desires  and  ex- 
pectations. It  is  "  the  hope  of  salvation,"  and  is  therefore  compared  to 
an  anchor  which  is  cast  within  the  harbor,  while  the  ship  itself  is  still 
at  sea.  Were  we,  then,  to  erase  the  twelfth  Article,  we  should  cut  the 
cable,  and  leave  the  ship  to  the  mercy  of  the  winds.  But  when  we 
once  understand,  that  between  regeneration  and  eternal  life  there  is  an 
infallible  connection,  (a  truth  which  the  doctrine  of  perseverance  teach- 
es,) and  that  the  promise  and  oath  of  the  unchangeable  Jehovah  are 
pledged  to  sustain  the  gracious  work,  which  he  has  begun  in  the  heart 
of  the  believer,  then  we  discover  a  foundation  for  the  Christian's  hope, 
which  is  both  sure  and  steadfast.  Without  this  infallible  connection 
between  grace  and  glory,  though  one  might  know  that  he  was  called 
and  justified,  I  see  not  how  he  could  know  that  he  should  ever  be 
glorified. 

The  hope  which  the  Christian  entertains,  accords  with  that  Article 
[Art.  XIII.]  of  our  doctrinal  series,  which  relates  to  the  resurrection, 
the  judgment,  and  the  retributions  of  eternity.  Strike  that  doctrine 
from  the  system,  and  his  hope  would  vanish  :  "  If  in  this  life  only  we 
have  hope,"  said  the  apostle,  "  we  are  of  all  men  most  miserable." 
The  Christian's  hope  is  fastened  on  God  and  heaven  ;  and  when  he 
arrives  in  heaven,  his  hope  will  become  fruition.  None  can  help  see- 
ing the  agreement  between  the  hope  of  glory,  cherished  in  the  life  that 
now  is,  and  its  fruition  in  the  life  which  is  to  come. 


REMARKS. 

1.  What  can  be  more  consummate  folly  than  for  creatures  who  are 
to  exist  forever,  to  confine  all  their  desires,  pursuits,  and  anticipations, 
to  the  good  things  of  the  present  life  !  Could  the  earthly  good  which 
we  anticipate  all  be  obtained,  it  would  be  wholly  inadequate  to  satisfy 
creatures  like  ourselves,  endowed  with  intelligent  and  immortal  minds. 
But  even  if  this  world  were  soul-satisfying,  how  extremely  short  is 
the  time  in  which  it  can  be  enjoyed.  And  what  a  fearful  drawback 
must  it  be  to  the  satisfaction  with  which  we  heap  up  earthly  treasures, 
to  be  reminded  that  "  this  night"  our  souls  may  be  required  of  us  ; 


346  HOPK 

and  then  whose  shall  all  these  things  be  ?  "  For  we  brought  nothing 
into  this  world,  and  it  is  certain  we  can  carry  nothing  out."  To  con- 
fine  our  hopes  and  pursuits  to  temporal  good,  is  to  degrade  ourselves 
to  the  rank  of  mere  animals, — creatures  whose  existence  reaches  not 
beyond  the  boundaries  of  time.  O,  why  will  beings,  made  for  eternity, 
thus  degrade  themselves  !  Surely  man,  rational,  immortal  man,  ought 
not  to  labor  for  the  wind.  Eccl.  v.  16.  He  is  susceptible  of  better 
and  more  enduring  enjoyments  than  earth  can  furnish  him.  "  He 
builds  too  low,  who  builds  beneath  the  skies." 

2.  With  this  Article  of  the  experimental  system  before  us,  we  see 
that  God  is  not  regardless  of  the  comfort  of  his  children,  even  while 
they  remain  in  this  world  of  trial.  He  has  not  yet  put  them  in  pos- 
session of  their  inheritance  ;  they  are  still  in  the  wilderness  ;  but  it  is 
the  way  to  the  land  of  promise.  From  that  good  land  they  receive, 
even  now,  some  clusters  to  refresh  them  ;  but  these,  instead  of  satia- 
ting  their  appetite,  serve  rather  as  provocatives  of  hunger,  and  as  a 
foretaste  of  that  eternal  feast  at  which  they  shall  sit  down  in  the  king- 
dom of  heaven.  "  We  are  saved  by  hope."  Did  not  the  hopes  of 
Christians  reach  beyond  the  grave,  they  would  often  be  more  wretch, 
ed  than  other  men  ;  since  their  religion  not  unfrequently  occasions 
their  enduring  greater  privations  and  more  fiery  trials.  But  with 
them,  it  is  no  uncommon  thing  to  enjoy  the  most,  when  their  sufferings  • 
are  the  greatest.  Tribulation  increases  their  patience,  and  patience 
their  experience,  and  experience  their  hope.  They  have  not  merely 
submitted  to  persecutions,  but  have  taken  joyfully  the  spoiUng  of  their 
goods,  knowing  in  themselves  that  they  have  in  heaven  a  better  and 
more  enduring  substance.  A  hope,  however  distant,  of  the  eternal 
enjoyment  of  Christ  in  heaven,  would  be  more  supporting  to  the  mind 
of  the  Christian,  than  any  prospect  of  earthly  good,  however  near. 
But  the  Christian's  heaven  is  not  very  distant.  Those  words  which 
the  Savior  addressed  to  the  penitent  thief,  will  nearly  apply  to  every 
other  penitent,  "  To-day  shalt  thou  be  with  me  in  paradise." 

3.  We  are  led  to  remark,  that,  according  as  it  is  well  or  ill-found- 
ed, a  hope  of  heaven  is  either  the  best  or  the  worst  thing  that  a  man 
can  possibly  possess.  He  who  has  a  well-grounded  hope  of  the  heav- 
enly inheritance,  however  destitute  he  may  be  in  other  respects,  is  a 
highly  favored  man.  But  he  whose  hope  is  confident  and  yet  spuri- 
ous, ought  to  be  looked  upon  as  being  in  an  unspeakably  wretched 
condition.  It  is  not  improbable  that  many  a  man,  who  is  heard  to  say, 
«'  I  have  a  hope  I  would  not  give  up  for  the  world,"  would,  neverthe- 
less, act  the  part  of  wisdom  to  give  it  up  without  reward,  and  that 
immediately ;  for  his  hope  may  be  the  greatest  hindrance  in  the  way  of 
his  salvation.  There  is  more  prospect  of  the  conversion  of  a  thought, 
less  sinner,  than  of  the  self-deceived  hypocrite ;  especially  if  his  hope 
has  been  cherished  for  a  length  of  time. 

4.  Notwithstanding  a  good  hope  is  so  valuable,  it  should  not  be  our 
first  business  to  acquire  it.  Our  first  aim  should  be,  to  possess  that 
character  which  will  warrant  us  to  indulge  a  hope.  Should  a  man 
spend  his  life  in  religious  services,  merely  for  the  sake  of  establishing 
a  hope  of  heaven,  he  would  not  succeed ;  at  least  he  would  not  in  this 
way  acquire  a  hope  which  would  be  like  an  anchor  to  the  soul,  both 


HUMILITY.  847 

sure  and  steadfast.  A  sinner  can  repent,  believe,  and  pray,  before  he 
has  a  hope ;  but  he  can  have  no  well-grounded  hope,  till  he  exercises 
repentance  and  faith,  and  draws  near  to  God  in  prayer.  And  the  only 
way  a  Christian  can  strengthen  his  hope,  is  to  grow  in  grace,  and  the 
knowledge  of  his  Savior.  Should  he  at  any  time  suspend  all  active 
efforts  in  tbe  cause  of  Christ,  and  set  himself  down  to  the  business  of 
getting  his  hope  confirmed,  he  would  find  himself  obliged  to  resume 
his  labors,  as  the  necessary  means  for  accomplishing  his  object.  The 
apostle  Peter  first  exhorts  his  Christian  brethren  to  give  all  diligence 
to  add  to  their  faith,  virtue,  knowledge,  temperance,  patience,  godli- 
ness, brotherly  kindness  and  charity ;  and  then  exhorts  them,  in  doing 
these  things,  to  give  diligence  to  make  their  calling  and  election  sure. 
2Pet.  i.5— 11. 


ARTICLE    VII. 

Humility  constitutes  a  trait  in  the  character  of  all  God*9 
friends,  whether  sinless  angels  or  redeemed  men;  but  belong- 
ing to  the  latter  with  peculiar  appropriateness. 

This  is  an  affection  which  can  be  exercised  only  by  creatures. 
Although  holiness  stands  opposed  to  pride  in  every  being,  and  there- 
fore  the  holiest  of  all  beings  must  be  at  an  infinite  remove  from  such 
an  affection  ;  yet  it  can  hardly  be  proper  to  say  of  Him,  before  whom 
"  all  nations  are  as  nothing,"  that  He  is  humble.  His  condescension 
ia  infinite ;  but  humbleness  of  mind  is  an  attribute  peculiar  to  a 
limited  and  dependent  being.  It  implies  the  conviction  such  a  one 
has  of  his  comparative  unworthiness  of  regard  ;  that  he  considers  him- 
self a  mere  speck  in  the  creation,  and,  compared  with  his  Creator,  as 
less  than  nothing  and  vanity.  It  was  in  the  exercise  of  a  humble  frame 
of  mind,  that  David  exclaimed,  "  When  I  consider  thy  heavens,  tho 
work  of  thy  fingers,  the  moon  and  the  stars  which  thou  hast  ordained ; 
what  is  man  that  thou  art  mindful  of  him !  and  the  son  of  man  that 
thou  visitest  him !  " 

Humility  lays  no  obligation  on  any  being  to  entertain  a  false  opinion 
of  himself.  All  it  requires  is,  that  no  one  should  "  think  of  himself 
more  highly  than  he  ought  to  think."  Rom.  xii.  3.  If  we  place  no 
higher  estimate  upon  ourselves  than  others  might  spfely  place,  or  than 
truth  warrants,  we  do  not  subject  ourselves  to  the  imputation  of  pride. 
As,  therefore,  the  infinite  God  can  not  think  of  himself  more  highly 
than  he  ought,  it  is  not  possible  that  he  should  be  proud. 

Humility,  in  the  opinion  of  some,  is  not  only  peculiar  to  creatures, 
but  to  creatures  that  have  sinned.      This  view  of  the  matter  seems  to 


348  HUMILITY. 

make  it  differ  but  little,  if  any,  from  repentance.  Did  humility  neces- 
sarily  include  shame  and  self-abhorrence,  it  would  be  an  affection  res- 
tricted to  fallen  creatures  ;  for  there  is  nothing  shameful  in  mere  de- 
pendence. The  seraphims,  standing  before  God  with  covered  feet 
and  veiled  faces,  are  humble  in  view,  not  of  conscious  vileness,  but  of 
their  dependence  and  comparative  insignificance.  They  feel  that  the 
distance  between  them  and  the  Supreme  Being  is  immense ;  that  they 
are  c  eatures,  and  He  their  Creator  ;  that  they  are  entirely  dependent, 
and  He  all-sufficient ;  that  they  are  of  yesterday,  and  know  nothing, 
while  He  is  from  everlasting  and  knows  all  things ;  and  that  his  holu 
ness  as  much  surpasses  theirs,  as  does  his  greatness. 

While  the  holy  angels  have  but  one  reason  for  the  exercise  of  hu- 
mility, namely,  their  being  creatures,  dependent  and  infinitely  inferior 
to  their  Creator,  we  have  this  additional  reason  for  it, — that  Ave  are 
sinners.  In  the  scale  of  intelligence,  we  rank  far  above  the  brutes  ; 
but  sin  has,  in  a  sense,  sunk  us  far  below  them.  They  are  not  sus- 
ceptible of  such  degradation  as  that  into  which  we  have  fallen.  The 
beasts  can  not  debase  themselves  "  even  unto  hell ;"  but  such  debase, 
ment  is  charged  on  the  children  of  Adam.  Isa.  Ivii.  9.  There  is  no- 
thing in  the  universe  so  debasing  as  sin.  Nothing,  therefore,  should 
so  humble  us  before  God,  as  the  thought  that  we  have  sinned  against 
Heaven,  and  in  his  sight.  "  And  there"  (said  the  God  of  Israel  to  his 
people)  "  shall  ye  remember  your  ways  and  your  doings  wherein  ye 
have  been  defiled,  and  ye  shall  lothe  yourselves  in  your  own  sight." 
Ezek.  XX.  43. 

If,  iu  beholding  the  inmates  of  a  prison,  we  should  chance  to  be  re- 
minded  of  some  deed  of  our  own,  equal  in  turpitude  to  those  which  these 
convicts  had  perpetrated,  would  it  not  be  a  humbling  reflection,  that  their 
punishment  was  no  more  than  what  we  ourselves  deserved  1  Impris- 
onment  in  hell  is  infinitely  more  dreadful  and  ignominious  than  con- 
finement in  any  earthly  prison ;  and  that  imprisonment  v.e  have  all 
richly  merited. 

If  their  iniquities  had  been  marked,  hell  would  have  been  the  ever- 
lasting abode  of  the  saints  in  light.  The  glories  of  the  heavenly  state 
will  not  erase  from  their  minds  a  conviction  of  their  demerit.  They 
will  feel  that,  even  now,  they  deserve  to  be  cast  into  outer  darkness, 
where  there  is  weeping,  and  wailing,  and  gnashing  of  teeth.  Even 
their  songs  of  praise,  extoUing  as  they  will  the  grace  displayed  in  their 
salvation,  and  thus  reminding  them  of  their  former  vileness  and  expo- 
sure to  ruin,  will  operate  powerfully  to  keep  alive  in  their  bosoms  a 
spirit  of  humility. 

Since  humility  is  the  reverse  of  pride,  its  nature  and  preciousness  will 
be  better  apprehended,  by  viewing  it  in  contrast  with  its  moral  opposite. 
Pride  makes  a  man  think  of  himself  more  highly  than  he  ought  to 
think.  The  proud  man  resembles  a  bubble,  made  large  only  by  infla- 
tion, and  whose  superficies  is  altogether  disproportioned  to  its  solid 
contents.  Such  a  man  is  said  to  be  puffed  up.  Col.  ii.  18.  Humility 
tends  to  remove  this  inflation,  and  reduce  him  to  his  own  proper  size. 
"  Charity  is  not  puffed  up ;"  that  is,  the  converted  man,  as  such,  is  not 
a  proud  man.  1  Cor.  xiii.  4.  He  does  not  fancy  himself  a  none-such  ; 
but  is  conscious  of  his  own  defects,  both  natural  and  moral.      There 


HUMILITY.  349 

are  times  when  he  shrinks  into  his  own  littleness;  willing  to  be  a 
creature,  infinitely  less  than  his  Creator,  and  absolutely  dependent  on 
Him.  The  convert  is  still  capable  of  being  proud ;  yes,  of  being  proud 
of  his  humility  :  but  this  again  lays  him  Ioav  before  God.  The  writer 
of  the  Gospel  Sonnets  manifested  a  deep  acquaintance  with  the  Chris- 
tian's heart,  when  he  said, 

"  Humility  doth  make  my  pride  to  grow, 
And  pride  aspiring  brings  me  low." 

Pride  may  have  a  fall,  yet  not  fall  into  the  valley  of  humiliation.  A. 
proud  man  may  be  greatly  mortified,  and  still  retain  all  the  pride  of  his 
heart.  This  was  strikingly  illustrated  in  the  case  of  wicked  Haman. 
Est.  vi.  12. 

Pride  is  not  only  puffed  up,  but  also  vaunteth  itself.  The  proud  man 
is  a  boaster.  " Is  not  this  great  Babylon  that  J  have  built?"  Dan. 
iv.  30.  It  is  the  nature  of  humility  to  counteract  boasting.  When 
Paul  was  obliged,  out  of  regard  to  his  apostolic  character,  to  say  many 
things  in  his  own  commendation,  he  appeared  to  do  it  with  reluctance. 
"  I  am,"  said  he,  "  become  a  fool  in  glorying ;  ye  have  compelled 
me."  2Cor.  xii.  11.  The  exploits  of  humility  are  not  performed  for 
the  sake  of  having  them  blazoned  abroad. 

Pride  leads  God's  creatures  to  rebel  against  his  government ;  but 
humility  effectually  prevents  it.  When  the  apostle  offers  this  reason 
against  putting  a  novice  into  the  ministry,  "  Lest  being  lifted  up  with 
pride,  he  fall  into  the  condemnation  of  the  devil,'"  it  supposes  pride  to 
have  been  the  cause  of  the  devil's  condemnation.  The  same  thing  is 
intimated,  when  it  is  said  concerning  the  fallen  angels,  that  they  "  kept 
not  their  first  estate,  but  l6ft  their  own  habitation."  1  Tim.  iii.  6. 
Jude,  ver.  5.  The  sinless  angels  have  remained  humble,  and  therefore 
contented  with  their  place  as  dependent  subjects  of  the  eternal  King. 
Where  a  spirit  of  humility  is  cherished,  a  revolt  from  the  holy  and 
rightful  sovereignty  of  God  is  rendered  impossible. 

Pride  fosters  a  spirit  of  impatience  ;  while  the  reverse  is  true  con- 
cerning humility.  Says  the  wise  man,  "  The  patient  in  spirit  is  bet- 
ter than  the  proud  in  spirit."  Here  pride,  the  opposite  of  humility,  is 
made  the  opposite  of  patience  also :  hence  the  inference,  that  patience 
and  humility  are  very  closely  allied.  And  what  Christian  is  there, 
who  has  not  found,  by  his  own  experience,  that  humility  is  the  proper 
soil  for  the  growth  of  patience  ? 

Pride  is  contentious  ;  but  humility  is  a  peaceable  and  peace-making 
spirit.  An  inspired  proverb  declares,  "  Only  by  pride  cometh  conten- 
tion." It  can  not  be  doubted  that  all  war,  whether  between  nations  or 
individuals,  owes  its  origin,  in  a  greater  or  less  degree,  to  a  spirit  of 
pride ;  and  that  were  this  spirit  annihilated,  contentions  would  cease, 
and  the  implements  of  war  and  bloodshed  be  converted  into  those  of 
husbandry. 

It  is  the  nature  of  pride  to  be  disdainful ;  but  humility  is  condescend- 
ing. In  the  following  passage,  the  scorners  and  the  lowly  are  contrast- 
ed :  "  Surely  he  scorneth  the  scorners  ;  but  he  giveth  grace  unto  the 
lowly."  Prov.  iii.  34.  When  the  apostle  (Rom.  xii.  16,)  says,  "  Mind 
not  high  things,  but  condescend  to  men  of  low  estate,"  it  clearly  im- 
plies,  that  pride  is  not  condescending,  but  disdainful.      But  to  a  humble 

44 


850  liU^UILITV. 

spirit  condescension  is  perfectly  natural.  This  attractive  feature  ap. 
peared  to  great  advantage  in  the  Lord  of  glory,  when  he  tabernacled 
in  the  flesh.  He  was  ready  to  wash  the  feet  of  his  disciples,  or  to 
perform  any  other  kind  office,  which  their  necessities,  or  those  of  oth- 
er men,  required. 

The  same  spirit  of  pride  which  is  disdainful  towards  inferiors,  is 
envious  towards  superiors  ;  but  humility  stands  as  much  opposed  to 
envy  as  to  scorning.  Pride  is  at  the  foundation  of  envy,  and  "  envy 
is  the  rottenness  of  the  bones."  Humility  is  willing  to  give  honor  to 
whom  honor  is  due.  As  far  as  this  spirit  prevails,  it  will  keep  a  man 
from  desiring  office,  either  in  church  or  state,  for  the  sake  of  its  honor. 
If  it  be  not  a  place  where  he  can  do  more  to  glorify  God  and  benefit 
his  fellow  men,  he  desires  it  not.  Let  a  spirit  of  humility  pervade  this 
nation,  and  it  would  have  the  effect  to  prevent  our  offices,  both  civil 
and  ecclesiastical,  from  being  filled  with  improper  characters.  By 
proud,  aspiring  men,  civil  and  religious  liberty  have  been  subverted  ; 
and  from  the  same  cause  they  are  still  in  danger. 

It  is  pride,  and  not  humility,  which  produces  covetousness.  Why 
does  that  man,  who  has  no  desire  to  do  good  with  his  property,  crave 
more  than  he  can  possibly  use  ?  Eccl.  iv.  8.  It  is  because  it  gratifies 
his  pride  to  be  rich ;  "  to  join  house  to  house,  and  lay  field  to  field, 
till  there  be  no  place,  that  he  may  be  placed  alone  in  the  midst  of  the 
earth."  Isa.  v.  8.  Humility  will  not  make  a  man  idle  or  neglectful 
of  his  business ;  but  it  counteracts  that  spirit  of  covetousness  which 
the  scripture  denominates  "  the  love  of  money — the  root  of  all  evil." 
Had  not  humility  taken  the  place  of  pride  in  the  heart  of  Paul,  he 
never  could  have  learned  that  difficult  lesson  of  entire  contentment  in 
the  midst  of  poverty.    Philip,  iv.  11,  12. 

Pride  either  causes  a  total  neglect  of  religion,  or  turns  our  rehgion 
into  self-righteousness.  "  The  wicked,  through  the  pride  of  his  coun- 
tenance, will  not  seek  after  God."  Ps.  x.  4.  Though  irreligion  may 
be  the  more  common  effect  of  pride,  yet  religion,  when  it  is  of  the  phar- 
isaic  kind,  proceeds  from  the  same  source.  Humility  stands  equally 
opposed  to  irreligion  and  self-righteousness.  To  a  humble  creature, 
nothing  can  appear  a  more  reasonable  service  than  religion  ;  and  no- 
thing more  unreasonable  than  that  religion  which  is  of  a  self-sufficient 
and  self-righteous  character.  Since  no  creature  can  offer  to  God  any- 
thing  save  that  which  he  has  first  received  from  him,  and  since  God's 
name  is  exalted  above  all  blessing  and  praise,  the  creature  has  no  cause 
to  be  proud  of  his  most  costly  offerings  or  his  most  perfect  devotions. 
If  a  holy  angel  has  nothing  to  boast  of,  how  can  man  be  just  with  God? 
man,  who  drinketh  in  iniquity  like  water  ?  Surely,  that  man  who  is 
of  a  contrite  and  humble  spirit,  will  feel  that  none  of  his  performances 
are  meritorious,  or  even  worthy  of  being  accepted  for  their  OAvn  sake  ; 
since  no  one  of  them  comes  up  to  that  perfection  which  God  requires. 

From  the  survey  which  we  have  now  taken  of  the  nature  and  effects 
of  humility,  we  proceed  to  show,  that  such  an  affection  is  indispensa- 
ble to  genuine  religion. 

1.  Those  whom  God  hears,  and  to  whom  he  imparts  his  grace,  in 
other  words,  the  truly  religious,  are  characterized  in  (he  scriptures  as 


HUMILITY.  351 

being  humble.  This  will  be  seen  by  the  following  passages.  "  He 
fbrgetteth  not  the  cry  of  the  humble.''  Ps.  ix.  12.  "  Forget  not  the 
humble.  Lord  thou  hast  heard  the  desire  of  the  humble."  Ps.  x.  12, 
17.  "  The /i?/mWe  shall  hear  thereof  and  be  glad."  Ps.  xxxiv.  2. 
"  God  resisteth  the  proud,  but  giveth  grace  to  the  humble."  Jam.  iv.  6. 
To  none  who  are  without  humility,  is  there  any  promise  that,  their  de- 
sires shall  be  heard,  or  that  grace  shall  be  communicated  to  them. 
The  inference  is  undeniable,  that  all  true  saints  possess  a  humble 
spirit. 

2.  That  humility  is  essential  to  the  character  of  the  godly,  is 
made  evident  by  what  the  scriptures  say  concerning  the  proud.  These 
are  always  classed  with  the  wicked.  "  God  resisteth  the  proud,  and 
giveth  grace  to  the  humble."  1  Pet.  v.  5.  Here,  all  whom  God  re- 
sists, and  to  whom  he  does  not  give  grace,  are  distinguished  from  the 
saints  by  their  pride.  "  Every  one  that  is  proud  in  heart  is  an  abomi- 
nation to  the  Lord."  Prov.  xvi.  5.  But  the  saints  are  not  an  abomi- 
nation to  the  Lord  :  they  are  his  hidden  ones — his  dear  children ; 
therefore  they  are  not  proud  in  heart ;  and  if  not  proud,  they  must  of 
necessity  be  humble.  In  the  last  chapter  in  the  Old  Testament,  all 
the  proud  and  all  that  do  wickedly,  are  contrasted  with  such  as  fear 
God's  name  :  but  if  those  who  fear  God's  name  were  not,  every  man 
of  them,  humble,  there  would  be  no  distinctive  feature  in  their  char- 
acter  to  throw  them  into  a  different  class  from  the  wicked,  who  are 
proud. 

3.  Christ  declares  humility  to  be  so  identified  with  the  genius  and 
spirit  of  his  religion,  that  there  can  be  no  consistent  Christianity  with- 
out it.  When  he  invites  us  to  learn  of  him,  (that  is,  to  become  his 
disciples.)  he  tells  us  that  he  is  meek  and  lowly  in  heart ;  intimating 
by  this,  that  short  of  possessing  a  meek  and  lowly  heart,  we  can  never 
become  his  disciples.  In  the  first  sentence  of  his  sermon  on  the 
mount,  he  teaches  the  necessity  of  humility.  "  Blessed  are  the  poor 
in  spirit ;  for  theirs  is  the  kingdom  of  heaven."  Matt.  v.  3.  When 
Jesus  was  asked  the  question,  "  Who  is  the  greatest  in  the  kingdom 
of  heaven  ?"  he  called  a  little  child  and  set  him  in  the  midst  of  them, 
and  said.  Verily  I  say  unto  you,  except  ye  be  converted,  and  become 
as  little  children,  ye  shall  not  enter  into  the  kingdom  of  heaven." 
Matt,  xviii.  1 — 3.  By  this  significant  illustration  he  designed  to  teach 
them,  that  humility  was  essential  for  obtaining,  not  only  eminence  in, 
but  even  admission  to,  the  kingdom  of  heaven.  He  repeatedly  told  his 
disciples  that  every  one  that  exalted  himself  should  be  abased,  while 
he  that  humbled  himself  should  be  exalted.  Luke  xiv.  11  ;  xviii.  14. 
The  same  sentiment  is  taught  in  this  proverb ;  "  Before  destructionth  e 
heart  of  man  is  haughty,  and  before  honor  is  humility."  Prov.  xviii. 
12.  In  the  religion  of  the  Old  Testament,  as  well  as  that  of  the  New, 
humility  is  made  an  essential  ingredient.  W^hether  in  Jew  or  gen- 
tile, bond  or  free,  there  can  be  no  true  religion  without  it.  Were  it 
possible  for  a  man  to  possess  eveiy  other  grace  of  the  Spirit,  and  be 
entirely  destitute  of  this,  he  would  not  be  truly  amiable. 

Some  may  wish  to  know,  whether  every  humble  man  is  a  Christian. 
If  he  be  truly  humble,  most  assuredly  he  is  a  Christian.  That  there 
can  be  no  genuine  humility  without  religion,  is  a  proposition  no  less 


352  HUMILITY. 

true  than  its  converse,  that  without  humility  there  can  be  no  genuine 
reHgion.  There  is  something,  however,  in  the  mental  constitution  and 
the  demeanor  of  certain  men,  which,  while  it  somewhat  resembles,  is 
yet  essentially  unlike  Christian  humility.  This  something  we  shall, 
for  want  of  a  better  name,  denominate  constitutional  humility.  How. 
ever  amiable  and  becoming  it  may  appear,  it  does  not  beget  in  its  pos- 
sessor a  conviction  of  his  own  vileness  and  insignificance.  It  owes 
its  origin,  not  to  a 'consciousness  of  dependence  and  ill-desert,  but  to 
constitutional  timidity  and  self-distrust.  Whatever  may  be  the  natural 
tempers  of  the  unregenerate,  they  are  all,  in  the  language  of  scripture, 
proud  men.  And,  assuredly,  all  true  converts,  however  much  consti- 
tutional humility  they  might  have  had,  become  convinced  that  they 
were  very  far  from  being  truly  humble. 

There  is  a  counterfeit  humility  which  appears  in  the  experience  of 
false  converts  ;  but  in  reality  it  is  nothing  better  than  pride,  aping  this 
precious  grace  of  the  Spirit.  The  counterfeit,  in  particular  things, 
seems  to  be  more  humble  than  humility  itself.  Paul  denominates  it  a 
voluntary  humility ;  by  which  he  intimates,  that  the  subjects  of  it  seem 
desirous  of  going  beyond  what  is  required  of  them.  See  Col.  ii.  18 — 
23.  This  voluntary  humility  has  led  to  the  worship  of  angels,  and  the 
spirits  of  dead  men  ;  and  even  to  the  worship  of  men  Avhile  taberna- 
cling in  clay.  What  a  show  of  humility  has  been  made  by  the  devo- 
tees of  Rome,  in  giving  to  the  pope  ("  the  man  of  sin")  those  honors 
which  belong  only  to  God.  Counterfeit  humility  is  not  confined  to 
the  church  of  Rome,  nor  to  that  worship  which  is  paid  to  saints  and 
angels,  and  to  the  pretended  successor  of  St.  Peter.  We  may  kneel, 
or  even  fall  on  our  faces  before  God,  and  yet  be  wholly  under  the  influ- 
ence of  pi'ide  in  so  doing. 

There  is  an  affection  resembling  humility,  which  is  the  result  of 
overpowering  displays  of  the  divine  majesty.  In  this  sense,  the  whole 
congregation  of  the  children  of  Israel  were  humbled,  when  they  stood 
at  the  foot  of  mount  Sinai,  witnessing  the  manifestations  of  Jehovah's 
power.  But  a  vast  majority  of  them  were  blind  to  the  beauty  of  his 
holiness  :  nor  did  they,  in  any  proper  sense,  feel  their  oAvn  littleness 
as  creatures,  or  their  vileness  as  sinners.  Such  humility  is  common 
to  awakened  sinners,  when  they  are  under  those  convictions  of  guilt 
which  are  forced  upon  their  consciences  by  the  precepts  and  penalties 
of  the  law.  While  in  this  state,  there  are  times  when  they  seem  to  be 
quite  abased ;  but  they  are  all  the  while  strangers  to  true  lowliness  of 
mind.  That  humility  which  forms  a  part  of  the  Christian's  experi- 
ence,  is  the  fruit  of  the  Spirit :  it  brings  down  the  proud  imaginations 
of  the  heart,  and  the  Lord  alone  is  exalted.  Let  him  be  exalted  !  is 
the  language  of  every  humble  creature,  both  on  earth  and  in  heaven. 


THE     ARTICLE     HARMONIZED. 

First.  I  shall  now  reverse  the  order  which  I  have  before  pursued, 
by  first  showing  the  harmony  between  this  branch  of  experience  and 
the  doctrinal  system. 

Humility  is  in  harmony  with  the/r«/  Article  of  that  system,  name. 


HUMILITY,  353 

ly,  the  existence  of  an  infinitely  great  and  holy  God.  Pride  says  in 
its  heart,  (if  not  with  its  mouth,)  "  There  is  no  God."  Ps.  xiv.  1.  It 
is  an  affection  which  spurns  control,  and  therefore  quarrels  Avith  the 
doctrine  that  there  is  an  omnipotent  Being,  who  exercises  absolute 
control  throughout  the  universe.  Humility,  on  the  contrary,  is  in 
fiweet  and  perfect  accordance  with  that  doctrinal  truth. 

The  second  doctrine  of  the  series  exhibits  God  as  creating  and  gov- 
erning all  things  for  his  own  glory.  The  humble  man  looks  on  the 
whole  created  universe  as  belonging  to  God,  and  under  his  constant 
providential  control;  and  in  this  he  rejoices.  He  sees  it  to  be  alto- 
gether  suitable  that  the  glory  of  the  infinite  Being  should  be  made  the 
ultimate  object  of  pursuit,  both  by  himself  and  all  his  intelligent  crea- 
tures. But  a  universe  made  and  governed  for  such  an  end,  is  not 
suited  to  please  the  creature  whose  heart  is  filled  with  pride. 

The  third  Article  of  doctrine  exhibits  the  Creator  in  the  character 
of  a  Moral  Governor,  giving  a  perfect  law  to  the  whole  of  his  intelli- 
gent  creation.  Pride  says,  "  /  know  not  the  Lwd,  neither  loill  I  obey 
his  voice — I  will  submit  to  no  such  restraint."  On  the  contrary,  hu- 
mility inquires,  "  Lord,  what  wilt  thou  have  me  to  do?  "  If  the  right 
to  govern  belongs  to  the  Creator,  then  a  humble  spirit  becomes  his 
creatures ;  for  this  is  the  only  spirit  which  will  cordially  submit  to  be 
governed. 

Man's  apostacy  and  entire  sinfulness  is  the  subject  matter  of  the 
next  Article.  A  proud  spirit  will  lead  us  either  to  dispute  the  truth  of 
this  doctrine,  or  to  treat  it  with  contemptuous  levity.  On  the  contrary, 
a  humble  spirit  will  cause  us  fully  to  credit  the  divine  testimony  con- 
cerning the  existence,  extent,  and  inexcusableness  of  human  depravity. 
And  this  doctrine,  with  which  humility  has  such  an  entire  agreement, 
exerts  a  mightier  influence  than  aught  besides,  in  giving  this  virtue  a 
deep  and  abiding  hold  on  the  heart. 

The  doctrine  of  atonement,  which  stands  next  in  order,  supposes  all 
men  to  be  moral  bankrupts,  unable  to  pay  the  least  farthing  of  that 
infinite  debt  which  they  have  incurred,  and,  so  long  as  they  are  under 
the  dominion  of  pride,  obstinately  refusing  to  accept  of  a  surety.  They 
either  deny  the  claim  which  justice  makes  upon  them,  or  fancy  they 
shall  be  able  to  discharge  it  themselves.  But  as  soon  as  humility  takes 
the  place  of  pride,  the  atonement  is  seen  to  be,  not  only  a  scriptural 
doctrine,  but  one  which  excels  iu  glory.  The  influence  it  exerts  in 
exalting  God,  and  abasing  the  pride  of  man,  makes  it  peculiarly  at- 
tractive to  the  humble  soul. 

Passing  over  the  sixth,  seventh,  and  eighth  Articles,  with  which  hu- 
mility can  manifestly  have  no  disagreement,  it  may  be  well  just  to  no- 
tice how  entirely  it  accords  with  sovereign  grace  in  the  renovation  of 
the  sinner's  \\Qa.\%  unconditional  election,  and  free  justification  through 
the  atonement  and  advocacy  of  a  Mediator, — the  three  doctrines  which 
follow  next  in  order.  These  doctrines  have  great  affinity  to  each 
other :  they  have  a  common  character,  and  are  adapted  to  please  a 
humble  heart,  and  no  other.  They  represent  all  the  blood- washed 
throng  as  being  called  with  a  holy  calling,  yet  not  by  reason  of  any 
merit  on  their  part ;  as  chosen  not  on  account  of  their  holiness,  but 
unto  holiness ;  and  as  justified,  even  after  their  partaking  of  the  divine 


354  HUMILITY. 

nature,  oti  account  of  a  righteousness  not  their  own.  Such  doctrines 
may  bo  adopted  into  the  creed  of  a  proud  man,  but  there  is  nothing 
short  of  a  humbled  spirit  which  will  give  them  a  cordial  reception. 
Were  the  Christian's  heart  perfectly  humble,  he  would  be  altogether 
disgusted  with  doctrines  of  an  opposite  character ;  since  they  imply  a 
sufficiency  or  worthiness  in  fallen  man,  which  a  heaven-born  spirit  ia 
prepared  to  say  does  not  exist. 

The  certain  perseverance  of  the  saints  in  holiness,  effected  by  the 
agency  of  the  Spirit,  and  secured  by  the  promises  made  in  Christ,  is  a 
doctrine  adapted  to  please  him  who  is  truly  humble.  Though  it  sup. 
poses  great  and  persevering  efforts,  on  the  part  of  the  saints,  to  be  ab- 
solutely necessary  to  their  salvation,  still  it  represents  the  grace  of  God 
in  Christ  to  be  the  only  thing  which  insures  such  efforts,  and  crowns 
them  with  success.  This  doctrine  drives  us  out  of  all  dependence  on 
our  own  strength  and  good  resolutions,  and  teaches  us  to  depend  on 
God  alone.  With  this,  and  no  other  view  of  things,  does  humility  ac- 
cord. A  humble  spirit  is  not  averse  to  exertion,  but  it  sees  no  founda- 
tion on  which  to  rest  its  hopes,  except  the  promise  of  the  all-sufficient 
God. 

There  is  a  harmony  between  the  spirit  of  humility  and  the  thirteenth 
doctrinal  Article.  No  man,  save  one  whose  pride  has  been  subdued, 
can  be  willing  to  appear  at  the  judgment  bar,  and  there  have  his  char- 
acter  disclosed.  Without  a  perfection  of  humility,  such  a  disclosure 
would  be  distressing,  even  to  those  who  have  escaped  condemnation. 
Neither  could  the  saints,  without  humble  hearts,  bear  that  high  honor 
which  will  be  conferred  on  them  in  being  admitted  to  reign  with  Christ 
in  glory. 

Between  humility  and  the  last  Article  in  the  doctrinal  series,  there 
is  an  entire  agreement.  The  doctrine  exhibited  in  that  Article  does 
not  ascribe  to  God  any  more  absolute  control  of  the  universe,  than 
what  is  willingly  ascribed  to  him  by  all  such  as  ai'e  imbued  with  a 
humble  spirit.  It  is  the  language  of  pride,  Let  me  be  consulted — let 
me  plan — let  me  direct  and  execute.  But  humility  not  only  consents 
to,  but  rejoices  in,  God's  supremacy,  both  in  planning  and  executing  ; 
saying,  Let  Him  work  all  things  after  the  counsel  of  his  own  will. 

Secondly.  Humility  is  in  harmony  with  all  the  other  parts  of  the 
experimental  system. 

It  was  shown  that  pure  benevolence,  the  first  Article  in  Christian 
expei'ience,  reduces  self  to  its  own  place,  and  gives  a  new  importance 
lo  its  neighbor's  welfare.  With  an  affection  so  disinterested  and  ami- 
able, the  feelings  of  the  humble  man  are  in  perfect  accordance. 

Delight  in  holy  characters  is  the  subject  of  our  second  experimental 
Article.  Let  humility  be  mingled  with  the  love  of  complacency,  and 
it  will  lead  us  to  esteem  others  better  than  ourselves,  and  to  prefer  them 
in  honor,  when  they  manifest  a  greater  degree  of  holiness. 

Our  third  experimental  Article  displays  the  excellency  of  a  recon- 
ciled, submissive  spirit ;  and  such  a  spirit  is  manifestly  humble,  and 
not  proud.  In  scripture,  submission  and  humility  are  so  nearly  synon- 
ymoug  terms,  that  the  one  is  sometimes  used  for  the  other.  When  we 
are  exhorted  to  humble  ourselves  under  the  mighty  hand  of  God,  we 


HUMILITY.  355 

are,  in  effect,  exhorted  to  exercise  submission  to  his  holy  will  ;  and 
this  we  shall  not  fail  to  do,  if  we  become  humble. 

The  next  Article  in  the  experimental  series  relates  to  repentance. 
Between  that  grace  and  humility  there  is  so  great  an  affinity,  that  they 
are  very  commonly  classed  together.  God  is  said  to  "  dwell  with  him 
that  is  o£  a.  contrite  and  humble  spirit,  to  revive  the  spirit  of  the  humble, 
and  to  revive  the  heart  of  the  contrite  ones."  Isa.  Ivii.  15.  See  also 
Isa.  Ixvi.  2. 

Faith,  which  comes  next  in  our  series,  is  that  branch  of  a  Christian's 
experience,  in  which,  renouncing  all  self-dependence,  he  relics  solely 
on  God  for  strength  and  righteousness  ;  and  surely,  to  enable  him  thus 
to  do,  requires  a  spirit  of  humility. 

Hope  and  humility  are  not  discordant  graces.  The  Christian  may, 
without  any  inconsistency,  feel  that  he  deserves  the  lowest  hell,  and 
yet  hope,  yea  expect,  to  be  received  to  the  highest  heaven ;  since  he 
has  for  his  encouragement,  the  promise  of  that  God  who  is  rich  in 
grace  and  glorious  in  power. 


R  E  31  A  K  K  S  . 

1.  In  view  of  the  contrast  which  has  been  drawn  between  pride  and 
humility,  who  can  avoid  seeing  that  every  proud  creature  in  the  uni- 
verse ought  immediately  to  become  humble  ?  Had  Pharaoh  not  been 
proud,  he  would  not,  when  required  to  let  Israel  go,  that  they  might 
serve  the  Lord  their  God,  have  replied,  "  Who  is  the  Lord,  that  I 
should  obey  his  voice,  to  let  Israel  go  1 "  If  Haman  had  not  been 
proud,  he  would  not  have  plotted  the  destruction  of  the  whole  Jewish 
nation,  because  one  of  their  number  refused  to  do  him  reverence.  Had 
Herod  not  been  proud,  he  would  not  have  massacred  all  the  infants  in 
Bethlehem,  in  order  to  rid  himself  of  one  who,  he  imagined,  might  one 
day  dispute  with  him  the  title  to  regal  authority.  Who  can  help  but 
see,  in  such  cases  as  these,  the  unreasonableness  and  unspeakable  vile- 
ness  of  pride?  Were  not  these  proud  men  under  obligations  to  possess 
an  entirely  different  spirit  1  And  why  should  not  all  the  proud  abase 
themselves  before  God?  The  mass  of  men  have  not  such  an  opportu- 
nity of  acting  out  their  pride,  as  had  those  individuals  to  Avhom  I  have 
just  referred.  But  God  may  see  a  Pharaoh,  a  Haman,  or  a  Herod,  in 
many  a  man  who  never  sat  on,  or  even  saw  a  throne.  And  in  his 
sight  pride  has  the  same  hateful  nature,  whether  in  peasant  or  prince. 

2.  An  acquaintance  with  the  nature  of  humility  Avill  enable  us  to 
see  why  it  is,  that  he  who  has  made  the  greatest  attainments  in  holi- 
ness, has  the  deepest  sense  of  his  own  littleness  and  ill-desert.  The 
eminent  Christian  has  a  more  thorough  knowledge  of  God's  character 
and  his  own,  than  one  of  inferior  piety  has  ;  and  this  serves  to  appa- 
renily  widen  the  distance  betAveen  himself  and  God,  and  thus  to  deepen 
his  humility.  Could  all  believers  have  those  clear  discoveries  of  the 
excellent  greatness  of  Jehovah,  which  Job  had  when  he  said,  "  but 
now  mine  eye  seeth  thee,"  they  would  have  a  far  less  exalted  opinion 
of  themselves. 

Too  much  pains  can  not  be  taken  to  cultivate  a  humble  spirit. — 


56  SriKITUAL    HUNGEU. 

Through  the  valley  of  humility  lies  the  Christian's  safest  path  to  heav- 
en.  In  my  youth,  I  heard  a  godly  minister,  when  speaking  on  this 
subject,  utter  a  sentiment  which  I  have  never  forgotten.  Said  he, 
«'  What  a  barren  thing  is  pride  ! — and  nothing  is  so  fruitful  as  humili- 
ty." Could  the  Christian  always  preserve  a  humble  frame  of  mind, 
he  could  pray  without  ceasing ;  he  could,  without  interruption,  hold 
high  converse  with  Heaven.  There  is,  probably,  no  one  thing  which 
more  frequently  interrupts  his  communion  with  God,  than  pride.  Often 
will  he  apply  to  his  own  case,  those  lines  of  Watts  : 

"  'Tis  pride,  that  busy  sin, 

Spoils  all  that  I  perform ; 
Curs'd  pride,  that  creeps  securely  in, 

And  swells  a  haughty  worm." 

God  can  have  no  communion  with  us,  when  we  are  swollen  with  pride. 
Before  honor,  especially  this  highest  of  all  honors,  is  humility. 

3.  Is  there  not  reason  to  believe,  that  the  humiUty  of  a  redeemed 
sinner  will  exceed  that  of  an  angel  ?  He  not  only  has  two  motives  for 
its  exercise  -where  the  angel  has  but  one,  but  the  motive  which  is  pe- 
culiar to  him,  is  much  the  stronger  of  the  two.  The  saint  and  the 
angel  are  both  creatures,  infinitely  inferior  to  their  Creator,  and  wholly 
dependent  on  him  for  all  they  have  and  are.  This  constitutes  a  reason 
for  huinility,  which  is  common  to  both.  But  the  saint  has  a  reason 
peculiar  to  himself;  he  was  once  a  rebel,  in  arms  against  the  Majesty 
of  heaven.  He  once  possessed  a  character  indescribably  vile,  and 
which  rendered  him  justly  obnoxious  to  the  torments  of  hell.  The 
recollection  of  this,  (a  recollection  to  which  an  angel  must  forever  be 
a  stranger,)  Avill  cause  him  to  exercise  humility  more  profound,  prob- 
ably, than  that  of  angels.  He,  in  whose  view  there  is  a  peculiar  bless- 
edness in  humility,  will  rejoice  in  this  result,  however  undesirable  and 
(on  his  part)  blameworthy  have  been  the  means  of  producing  it.  It 
was  doubtless  in  view  of  the  great  advantage,  in  point  of  humility,  which 
the  redeemed  will  have  over  angels,  that  a  certain  mother  in  our  Amer- 
ican Israel  (as  I  have  been  informed)  was  heard  to  say,  "  I  had  rather 
be  a  sinner  saved  by  Jesus  Christ,  than  to  be  a  holy  angel." 


ARTICLE     VIII, 

A  HUNGERING  AND  THIRSTING  AFTER  RIGHTEOUSNESS,  OR  A  DESIRE 
FOR  INCREASED  ATTAINMENTS  IN  HOLINESS,  IS  EXPERIENCED  BY  ALL 
GENUINE  CHRISTIANS. 

Hunger  and  thirst  imply  the  existence  of  appetite ;  and  whatever 
the  appetite  craves  is  desired,  not  only  for  the  sake  of  its  salutary  ef- 
fects, but  also  for  the  pleasure  it  gives  to  the  sense  of  tasting.  The 
mind  has  appetite  as  well  as  the  body  ;    and  the  mental,  no  less  than 


SPIRITUAL    HUNGER.  357 

the  physical  appetite,  relishes  the  objects  of  its  desire.  A  hunger  and 
thirst  after  righteousness  supposes  that  moral  good,  by  whatever  name 
it  may  be  called,  is  the  food  which  the  heart  relishes  for  its  intrinsic 
deliciousness — its  perfect  adaptation  to  gratify  the  spiritual  taste.  This 
appetite  for  moral  good,  is  never  felt  by  unregenerate  men.  Such  may 
indeed  have  an  intellectual  apprehension  of  the  superior  excellence 
and  safety  of  holiness,  as  compared  with  sin  :  they  may  even  mani- 
fest a  great  desire  to  obtain  religion ;  but  they  are  strangers  to  that  relish 
for  holiness  which  the  Christian  experiences — they  do  not  hunger  and 
thirst  after  righteousness.  Their  desire  for  religion,  instead  of  resem- 
bling a  hungry  man's  desire  for  food,  may  be  compared  to  a  sick  man's 
anxiety  to  take  medicine,  the  taste  of  which  he  hates,  but  without  the 
operation  of  which,  he  feels  that  he  must  die. 

Nor  does  a  relish  for  holiness  have  any  place  in  the  religion  of  false 
converts.  Some  of  them,  satisfied  with  their  supposed  conversion, 
make  no  effort  to  obtain,  in  their  subsequent  experiences,  evidence  of 
its  genuineness.  Others,  who  are  equally  destitute  of  grace,  may  de- 
sire  a  continuance  of  their  religious  experiences  ;  for  if  men  can  re- 
ceive the  word  with  joy,  when  in  reality  it  has  taken  no  root  in  their 
hearts,  they  may  also  desire  to  have  that  joy  continued  and  augmented. 
But  this  is  certain,  that  no  false  convert  ever  had  or  can  have,  the 
least  appetite  for  holiness.  Nature  never  thirsts  after  grace  ;  for  the 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God.  They 
whose  hearts  the  Spirit  has  renovated,  are  the  only  ones  in  our  world 
that  truly  hunger  and  thirst  after  righteousness.  Among  these,  there 
is  a  difference  as  to  the  keenness  of  their  relish  for  holiness,  and  the 
intensity  of  their  desires  after  greater  attainments  in  it ;  but  such  a 
relish  and  such  desires  are  common  to  them  all.  To  establish  the 
truth  of  this  part  of  the  experimental  system,  viz.  that  a  hungering 
and  thirsting  after  righteousness  is  one  characteristic  of  all  the  truly 
religious,  we  need  only  to  consider  the  following  things : 

1.  There  are  none  of  the  subjects  of  grace  on  earth,  who  attain  to 
sinless  perfection ;  there  is  therefore  ample  room  for  increasing  attain- 
ments. As  this  position  is,  to  some  extent,  disputed,  I  shall  here  en- 
deavor to  estabUsh  its  correctness. 

1st.  That  none  of  the  saints  on  earth  attain  to  a  sinless  state,  is 
proved  by  direct  assertions  of  scripture.  Not  only  does  it  say,  "  There 
is  no  man  that  sinneth  not ;  "  but  what  is  more  directly  in  point,  it  as- 
serts that  "  there  is  not  a  jicst  man  upon  earth  that  doeth  good  and 
sinneth  not."  The  question  that  it  puts,  "Who  can  say,  I  have  made 
my  heart  clean,  I  am  pure  from  my  sin  ? "  amounts  to  as  full  a  proof 
that  no  one  can  with  truth  say  this,  as  if  it  had  made  a  direct  asser- 
tion  to  that  effect.     1  Kin.  viii.  46.    Eccl.  vii.  20.    Prov.  xx.  9. 

2d.  The  sacred  biography  very  naturally  leads  us  to  the  conclu- 
sion, that  none  of  the  subjects  of  grace,  while  on  earth,  attain  to  sinless 
perfection.  Abraham,  the  father  of  all  them  that  believe,  is  not  repre- 
sented as  a  sinless  character.  See  Gen.  xii.  13  ;  xx.  16.  What  a 
distinguished  saint  was  Moses.  He  was  favored  with  the  most  inti- 
mate  communion  Avith  God,  and  is  declared  to  have  been  meek  above 
all  other  men  :  but  this  grace,  in  which  he  excelled,  he  did  not  possess 
to  perfection.     At  the  waters  of  strife,  he  was  even  so  angered,  that  he  ■ 

45 


358  SPIRITUAL    HUNGER. 

spake  unadvisedly  with  his  Ups. '  Ps.  cvi.  32,  33.  The  apostles,  those 
eminently  holy  men,  are  represented  as  sinfully  defective,  both  before 
and  after  the  ascension  of  their  Lord.  Luke  ix.  41,  46,  54,  55.  Acts 
XV.  39.    Gal.ii.  11— 13i 

3d.  The  case  of  Paul  deserves  a  distinct  notice.  It  is  of  itself  a 
sufficient  proof,  that  there  is  no  man  on  earth  that  sinneth  not.  He 
was  not  a  whit  behind  the  very  chiefest  of  the  apostles.  The  script- 
ures represent  him  as  a  saint  of  the  very  first  magnitude.  Nor  are 
Ave  led  to  think  more  meanly  of  his  attainments,  on  account  of  his 
styling  himself  less  than  the  least  of  all  saints.  And  what  did  this 
pre-eminently  pious  man  say  of  himself,  touching  the  point  in  ques- 
tion ?  "  But  1  see  another  law  in  my  members,  warring  against  the  law 
of  my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin  which  is 
in  my  members."  Rom.  vii.  23.  Again  he  said,  "  Not  as  though  I 
had  already  attained,  either  were  already  perfect."  Phil.  iii.  12.  It 
was  more  than  thirty  years  after  his  conversion,  that  he  told  the  Phil- 
ippians  he  was  not  already  perfect.  Had  he  afterwards  attained  to 
perfection,  he  doubtless  would  have  informed  his  brethren  of  the  fact ; 
for  unless  he  did  so,  they  would  be  very  apt  to  construe  what  he  had 
said  into  an  apostolic  assertion,  that  no  saints,  while  on  earth,  are 
wholly  without  sin. 

4th.  The  language  which  the  scriptures  hold  concerning  the  char- 
acter  of  their  religion,  who  imagine  they  have  attained  to  perfection, 
is  full  proof  that  none  actually  attain  to  that  state.  Job  declares,  "  If 
I  say  I  am  perfect,  it  shall  prove  me  perverse."  With  this  agree  the 
words  of  the  apostle  .Tohn  :  "If  we  say  that  Ave  have  no  sin,  we  de- 
ceive ourselves,  and  the  truth  is  not  in  us."  "There  is  a  generation 
that  are  pure  in  their  own  eyes,  and  yet  are  not  Avashed  from  their 
filthiuess.''  They  say,  "  Stand  by  thyself,  come  not  near  to  me,  for  I 
am  holier  than  thou  :  these  are  a  smoke  in  my  nose,  a  fire  that  burn- 
eth  all  the  day."  Job  ix.  20.  1  John,  i.  8.  Prov.  xxx.  12.  Isa.  Ixv. 
5.  Fi'om  the  passages  now  cited,  it  is  evident  that  all  those  Avho  lay 
claim  to  perfection  are  perverse ;  that  the  truth  is  not  in  them  ;  that 
they  are  not  washed  from  their  filthiness ;  but  are  proud,  self-conceit- 
ed hypocrites. 

5th.  The  contrast  Avhich  the  scriptures  make  betAveen  the  earthly 
and  heavenly  states  of  the  saints,  is  another  proof  of  the  imperfection 
of  their  earthly  state.  "  The  path  of  the  just,"  says  the  Spirit  of  in- 
spiration, "  is  as  the  shining  light,  that  shineth  more  and  more  unto 
the  perfect  day."  Prov.  iv.  18.  The  changes  of  darkness  and  light 
which  are  every  day  made  by  the  revolution  of  the  earth,  are  here  in- 
troduced to  illustrate  the  Christian's  progress  in  religion.  His  unre- 
generate  state  is  illustrated  by  the  total  darkless  of  night ;  his  regene- 
ration, by  the  daAvn  of  morning  ;  and  his  heavenly  state,  by  the  risen 
sun,  the  perfect  day.  The  time  that  elapses  betAveen  the  daAvn  and 
the  perfect  day,  during  which  the  darkness  is  gradually  diminishing, 
represents  the  Avhole  of  his  religious  course  upon  earth.  Never  is  it 
perfect  day  with  him,  until  he  arrives  in  heaven.  In  accordance  with 
this  representation,  the  apostle  calls  the  souls  of  believers  in  their 
heavenly  state,  "the  spirits  of  just  men  made  perfect ;"  intimating  that 
while  they  Avere  embodied,  they  Avere  not  made  perfect. 


SPIRITUAL    HUNGER.  359 

Objection,  An  apostle  has  declared,  "Whosoever  is  born  of  Cod 
doth  not  commit  sin  ;  'for  his  seed  remaineth  in  him ;  and  he  cannot  sin 
because  he  is  born  of  God."  What,  short  of  sinless  perfection,  (it  will 
be  asked,)  is  taught  in  this  passage  ?  If  the  expressions  "  doth  not  com- 
mit sin,"  and  "  cannot  sin,"  be  understood  to  mean  the  same  which  is 
now  meant  by  sinless  perfection,  it  would  make  this  text  teach  what 
is  believed  by  no  one  ;  no,  not  by  the  objector  himself.  It  would  teach 
that  every  individual,  experiencing  the  new  birth,  does  from  the  mo- 
ment of  the  change  become  a  sinless  character,  beyond  the  possibility 
of  ever  doing  another  sinful  action,  or  even  indulging  another  selfish 
affection  :  and  this  would  apply  to  all  antecedent  conversions,  as  much 
as  to  (hose  which  should  subsequently  take  place.  There  is  no  inti- 
mation that  it  refers  to  the  future,  any  more  than  to  the  past.  None 
will  deny  that  the  scriptures  represent  some  men  as  sinfully  imperfect, 
who  had,  nevei'theless,  been  truly  born  of  God.  We  are  all,  therefore, 
whatever  may  be  our  sentiments  on  the  subject  in  question,  under  an 
absolute  necessity  of  understanding  the  expression  "  doth  not  commit 
sin,"  to  mean  something  less  than  sinless  perfection.  Nor  are  we 
driven  to  any  unnatural  explan&tion  of  this  phrase,  Avhen  we  consider 
it  as  designed  simply  to  teach,  that  the  true  convert  lives  a  holy  life  in 
distinction  from  a  wicked  one  ;  and  that  this  is  the  natural  result  of 
that  work  of  grace,  which  the  Spirit  of  God  stands  pledged  to  sustain 
in  his  heart. 

Perhaps  some  objector  will  say,  I  grant  that,  in  Bible  times,  the 
saints  were  not  sinlessly  perfect ;  but  now  a  new  dispensation  has 
commenced,  when  every  one  who  is  born  into  the  kingdom  of  God,  is 
born  a  perfect  Christian,  and  is  no  longer  liable  to  commit  sin.  We 
would  ask,  where  is  the  proof  of  a  new  dispensation  with  this  distinc- 
tive feature?  Is  it  pretended  that  there  is  a  new  revelation  from  God, 
by  which  we  are  to  learn  what  is  the  character  of  this,  in  distinction 
from  the  former  generations  of  his  children  ? 

Having  stated  some  of  the  leading  arguments,  which  prove  that  none 
of  the  children  of  God  on  earth  attain  to  sinless  perfection,  I  proceed 
to  show, 

2.  That  such  perfection  is  M'hat  they  all  desire  and  seek  after.  It  is 
the  mark  towards  which  they  are  pressing.  Some  are  pressing  forward 
with  greater  zeal  than  others ;  but  there  is  not  an  individual  among 
them  all,  who  aims  at  anything  less  than  absolute  perfection.  That 
this  is  their  aim,  is  made  evident  by  the  following  considerations: 

(1.)  Perfection  is  no  more  than  what  God  requires  of  them,  as 
appears  by  such  injunctions  as  these  :  "  But  as  he  which  hath  called 
you  is  holy,  so  be  ye  holy  in  all  manner  of  conversation."  "  Be  ye 
therefore  perfect,  even  as  your  Father  which  is  in  heaven  is  perfect." 
1  Pet.  i.  15.  Matt.  v.  48.  These  commands  are  to  be  understood  in 
an  unrestricted  sense.  God  is  gracious,  and  hears  with  his  children, 
notwithstanding  their  many  imperfections :  but  he  is  also  of  purer 
eyes  than  to  behold  evil,  and  does  not  sanction,  or  allow  of,  the  least 
of  their  transgressions.  If  they  love  his  law,  (and  this  thej-  do,  for 
he  has  written  it  in  their  hearts,)  they  can  not  do  less  than  to  seek  an 
entire  conformity  to  its  holy  precepts.  They  are  described  as  those 
who  have  respect  unto  all  his  commandments,  and  who  esteem  his 


360  SPIRITUAL    HUNGER. 

precepts  concerning  all  things  to  be  right.  They  find  no  fault  with 
God  tor  requiring  perfect  holiness.  So  far  from  this,  it  is  their  long- 
ing desire  and  their  untiring  aim,  to  be  wholly  freed  from  the  domin. 
ion  of  sin. 

(2.)  That  the  children  of  God  aim  at  perfection,  is  proved  by  that 
repentance  which  they  exercise,  in  view  of  their  smallest  deviations 
from  his  perfect  law.  They  repent  of  all  the  sins,  however  small,  of 
which  they  are  conscious.  They  hate  every  false  way ;  every  vain 
thought,  as  well  as  every  wicked  action.  Ps.  cxix.  113,  128.  The 
evil  which  they  do,  they  allow  not ;  and  the  good  that  they  fail  of  do- 
ing, they  had  purposed  to  do.  Rom.  vii.  15, 16.  The  struggle  \<^hich 
is  going  on  in  the  breast  of  every  Christian,  proves  two  things  ;  viz. 
that  he  has  not  attained  to  perfection,  and  yet  that  he  greatly  desires  it. 
(3.)  Since  I  have  made  a  distinct  mention  of  the  experience  of 
Paul,  to  help  establish  the  position,  that  all  Christians  are  imperfect,  I 
will  now  refer  to  it  for  proof,  that  entire  deliverance  from  sin  is  what 
they  all  desire  and  aim  at.  It  is  evident  that  Paul  longed  to  be  wholly 
disenthralled  from  the  bondage  of  sin.  His  language  is  very  emphat- 
ic :  "  O  wretched  man  that  I  am,  who  shall  deliver  me  from  the  body 
of  this  death  !  "  After  certifying  the  Philippians  that  he  had  not 
already  attained  to  perfection,  he  assures  them  that  this  was  the  mark 
towards  which  he  was  constantly  pressing.  Phil.  iii.  13, 14.  Here 
we  have  an  experience,  which  is  given  as  a  pattern  by  which  to  try 
our  own.  If,  with  Paul,  we  eai'nestly  desire  and  seek  a  perfection  of 
holiness,  and  feel  humbled  in  view  of  our  great  deficiency  therein,  we 
may  conclude  that  our  religion  is  genuine.  We  have  now  seen  that 
the  saints  are  not  wholly  exempt  from  sin,  and  yet  that  such  exemp- 
tion is  what  they  all  aspire  to.     I  now  proceed  to  show, 

"S.  How  the  conflicting  principles  of  nature  and  grace,  which  co- 
exist in  their  hearts,  unitedly  stimulate  them  to  seek  after  higher  at- 
tainments in  holiness.  The  grace  that  is  in  them,  gives  them  a  relish 
for  holiness,  and  a  lothing  of  sin.  When  they  discover  the  good  work 
which  God  has  begun  in  their  hearts,  they  can  not  but  long,  in  view 
of  its  amiable  nature,  to  see  it  perfected  :  and  when  they  discover  those 
remaining  corruptions  which  defile  their  souls,  and  grieve  the  Spirit 
of  God,  they  sigh  for  deliverance.  Paul,  in  his  epistle  to  the  Philip, 
plans,  discourses  as  though  a  relish  for  holiness  was  the  exciting  cause 
of  his  efforts  to  make  advances  therein  ;  while  in  his  epistle  to  the 
Romans,  he  seems  prompted  to  those  efforts  by  a  restlessness  under  the 
burden  of  indwelling  sin.  The  two  representations  are  entirely  har- 
monious ;  for  in  proportion  to  the  intensity  of  our  hunger  and  thirst 
after  righteousness,  will  be  our  uneasiness  under  our  remaining  cor- 
ruptions.  When  these  get  the  ascendency,  they  impede  our  progress 
and  paralyze  our  efforts  ;  but  when  the  work  of  grace  revives,  we  have 
a  deeper  conviction  of  the  vileness  of  sin,  and  this  gives  a  new  im- 
pulse to  our  zeal  in  seeking  its  entire  expulsion  from  the  soul.* 

♦  As  some  suppose  that  the  apostle,  in  the  seventh  chapter  of  Romans,  is  describing 
the  mental  conflict  that  takes  place  before  regeneration,  I  shall  suggest  some  reasons 
against  this  supposition,  and  in  favor  of  the  more  commonly  received  one,  namely,  that 
his  language  there,  is  descriptive  of  the  Christian  warfare.  It  is  worthy  of  notice,  that 
from  the  7ih  verse  to  the  end  of  the  chapter,  the  apostle  appears  to  be  giving  us  an  ac- 


SPIRITUAL   HUNGER.  361 

4.  That  a  desire  for  increasing  attainments  in  holiness  belongs  to 
the  experience  of  all  true  believers,  may  be  learned  from  those  paasa- 
ges,  where  they,  in  distinction  from  the  ungodly  and  hypocrites,  are 
described  as  empty,  instead  of  being  full ;  and  as  having  their  appetite 
kept  up,  and  not  cloyed.  This  characteristic  of  the  godly  is  noticed 
in  Mary's  song,  when  she  says,  "  He  hath  filled  the  hungry  with  good 
things,  and  the  rich  he  hath  sent  empty  away."  Luke  i.  53.  With 
this  agree  the  words  of  the  psalmist :  "  For  he  satisfieth  the  longing 
soul,  and  filleth  the  hungry  soul  with  goodness."  Ps.  cvii.  9.  The 
false  converts  at  Laodicea,  whose  religion  was  so  offensive  to  Christ, 
were  not  empty,  but  full.      In  their  own  estimation,  they  "  were  rich 

count  of  his  own  religious  experiences.  The  spirit  of  inspiration  led  him  to  adopt  this 
method,  as  the  one  best  calculated  to  acquaint  us  with  the  nature  of  experimental  reli- 
gion. His  experience  was  genuine,  and  is  exhibited  as  a  standard  by  which  ours  is 
to  be  tried.    Let  us  now  examine  this  standard  somewhat  minutely. 

1.  Paul  begins  by  giving  us  a  brief  account  of  his  conversion,  comprehending  his 
unawakened  and  convicted  states.  Ver.  7 — 11.  In  his  una  wakened  state,  sin  was 
dead,  and  he  was  alive.  But  when  the  commandment  came,  conviction  ensued,  sin 
revived,  and  this  effected  his  death ; — not  death  in  sin,  (this  he  had  before,)  but  death 
to  sin,  and  to  all  hopes  of  being  justified  by  the  law. 

2.  After  thus  concisely  describing  the  wonderful  influence  which  the  law  had 
exerted,  in  acquainting  him  with  the  depravity  of  his  heart,  and  in  effecting  his  death, 
he  goes  on  to  express  the  highest  approbation  of  that  very  law.  "  Wherefore  the  law 
is  holy,  and  the  commandment  holy,  and  just  and  good."  What  better  evidence  can  bo 
given  of  conversion,  than  such  approving  views  of  the  law  of  God  ? 

3.  In  the  account  the  apostle  gives  of  the  time  when  sin  was  dead,  and  when,  by 
the  coming  of  the  commandment,  sin  revived,  and  he  died,  he  uniformly  uses  the  past 
tense  ;  but  throughout  the  rest  of  the  chapter,  he  speaks  of  the  conflict  he  has,  in  tlie 
present  tense.  From  this  we  naturally  infer,  that  he  is  there  describing  his  present  ex- 
ercises ;  in  other  words,  the  warfare  with  indwelling  sin,  which,  during  his  whole 
life,  the  Christian  has  to  wage. 

4.  That  the  conflict  of  which  Paul  speaks  could  not  be  designed  to  represent  his  own 
or  any  other  man's  unregenerate  exercises,  is  evident  from  the  consideration,  that  no 
unrenewed  man  ever  has  such  a  conflict,  or  entertains  such  views  in  relation  to  the 
eml  of  sin.  Paul  speaks  of  sin  as  what  he  would  not ;  that  is,  what  he  was  unwilling 
to  do — what  he  allowed  not — and  what  he  even  hated.  Ver.  15,  16.  If  there  ever  was 
a  period  in  his  life,  when  he  supposed  that  unrenewed  minds  could  have  such  an  aver- 
sion to  sin  as  he  here  describes,  that  period  had  gone  by  long  before  he  wrote  this 
epistle. 

6.  While  this  conflct  is  going  on,  the  apostle  declares  concerning  the  evil  which  he 
commits,  "  It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me."  Ver.  17.  Let  this 
declaration  be  applied  to  him  as  a  Christian,  and  it  makes  good  sense  ;  but  otherwise, 
and  it  is  unintelligible.  What  could  be  meant,  were  a  creature  who  has  but  one  moral 
nature,  and  that  wholly  under  the  dominion  of  sin,  to  say  concerning  the  evil  he  com- 
mits. It  is  not  I  that  do  it,  but  sin  that  dwelleth  in  me  ?  Is  there  any  other  than  a  sinful 
I,  that  ever  acts  in  a  creature  totally  depraved  ? 

6.  l^he  parenthesis  in  the  18th  verse,  furnishes  another  reason  for  understanding  the 
apostle  as  giving  us  the  experiences  of  a  converted  man,  rather  than  of  one  that  ia 
merely  convicted.  "For  I  know  that  in  me  (that  is,  in  my  flesh)  dwelleth  no  good 
thing."  Had  he  been  describing  an  unconverted  man,  he  would  not  have  needed  this 
parenthetic  clause ;  for  such  a  man  is  all  flesh,  and  nothing  else.  But  when  a  man,  in 
whose  heart  the  love  of  God  is  shed  abroad  by  the  Holy  Ghost,  confesses  that  in 
Mm  there  is  no  good  thing,  there  is  need  of  this  parenthesis  to  qualify  the  confession  he 
makes. 

7.  The  declaration  made  in  the  22d  verse,  "I  delight  in  the  law  of  God  afler  the  in^ 
ward  man,"  furnishes  a  two-fold  argument  in  favor  of  that  interpretation  of  the  chapter, 
which  I  am  advocating.  If  Paul  had  not  spoken  of  himself  as  a  convert,  he  could  not 
have  described  himself  as  having  an  inward  man.  See  2  Cor.  iv.  16.  Nor  could  he, 
consistently  with  truth,  have  spoken  of  himself  as  delighting  in  the  la\v  :  for  in  the 
next  chapter  he  expressly  says,  "  The  carnal  mind  is  enmity  against  God  ;  for  it  is  not 
subject  to  the  law  of  God  ;  neither  indeed  can  be." 

8.  That  the  conflict  here  spoken  of  by  Paul,  has  reference  to  his  exe-cises  as  a 
Christian,  seems  evident  from  what  he  says  respecting  the  two  conflicting  laws  which 
co-existed  in  his  mind.  It  is  described  as  a  struggle,  not  between  a  bad  heart  and  an  en- 
lightened conscience,  but  between  two  contrary  propensities  of  the  heart,  one  favorin" 


362  SPIRITUAL    HUNGER. 

and  increased  with  goods,  and  had  need  of  nothing."  Rev.  iii.  17. 
While  the  hunger  of  the  body  is  capable  of  being  satiated,  it  is  direct- 
ly  the  reverse  with  that  of  the  soul.  In  spiritual  things,  they  who 
gratify  their  appetite  most  and  oftenest,  have  the  most  craving  desires 
after  new  supplies.  They  who  have  made  the  greatest  attainments  in 
holiness,  are  the  most  eager  in  seeking  for  greater.  Such  are  repre- 
sented as  being  still  empty,  and  as  longing  for  further  supplies  of  grace. 
They,  in  distinction  from  the  men  of  the  world,  have  found  a  soul-sat- 
isfying good  ;  and  yet  they  crave  more  of  this  good.  Ps.  iv.  6,  7. 
However  high  their  attainments  in  religion,  they  do  not  cease  to  derive 
encouragement  from  those  promises,  in  which  God  has  engaged  to  re- 
gard the  prayer  of  the  destitute,  and  to  satisfy  Zion's  poor  with  the 
bread  of  his  house.     See  Ps.  cii.  17,  and  cxxxii,  15. 

5.  That  the  saints  have  an  abiding  relish  for  holiness,  and  a  desire 
for  increasing  sanctification,  is  evident  from  their  being  characterized 
in  scripture  as  a  generation  that  seek  after  God.  It  is  worthy  of  no- 
tice, that  such  persons  as  possess  a  similar  character,  whether  good  or 
bad,  are  in  the  scriptures  denominated  a  generation.  See  Ps.  xiv.  5. 
Prov.  XXX.  11 — 14.  One  way  in  which  men  of  piety,  in  every  age  of 
the  world,  manifest  a  sameness  of  character,  is  by  seeJcing  after  God : 
therefore  David,  in  speaking  of  them,  says,  "  This  is  the  generation  of 
them  that  seek  him  ;  that  seek  thy  face,  O  Jacob  ;"  that  is,  O  God  of 
Jacob.  Ps.  xxiv.  6.  An  opinion  has  prevailed,  that  the  expression, 
seeliing  God,  is  descriptive  of  those  anxious  feelings  and  efforts  which 
precede  the  new  birth  ;  whereas  the  truth  is,  that  those  who  seek  after 
God,  are,  in  the  scriptures,  distinguished  from  the  unregenerate.  The 
attention  which  unrenewed  men  give  to  the  subject  of  religion,  even 
when  their  anxiety  rises  to  its  highest  pitch,  is  so  utterly  defective, 
that  the  scriptures  have  never  described  it  as  a  seeking  after  God.  The 
godly  are  the  only  men  whom  they  recognize  as  seekers.  Who  but 
the  godly  can  be  intended  in  this  passage?  "The  humble  shall  see  this 
and  be  glad  ;  your  heart  shall  live  that  seek  God."  Ps.  Ixix.  32.  Here, 
those  who  seek  God  are  identified  with  the  humble.  Again  :  "  Let  all 
tlioae  that  seek  thee,  rejoice  and  be  glad  in  thee ;  and  let  such  as  love 
thy  salvation,  say  continually,  let  God  be  magnified."  Ps.  Ixx.  4.  In 
this  passage,  we  learn  that  those  who  seek  the  Lord,  are  such  as  love 
his  salvation.  See  also  Ps.  ix.  10  ;  xxvii.  8  ;  Ixiii.  1 ;  Ixix.  6  ;  cxix. 
2.    Sol.  Song  iii.  2. 

But  how  can  it  be  proper,  some  may  ask,  to  designate  them  as  seek- 

holiness,  and  the  ol  her  sin.  Itisoneand  the  same  conflict  with  that  which  he  describes 
in  his  epistle  to  the  Galatians :  "  For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh  ;  and  these  are  contrary  the  one  to  the  other;  so  that  ye  can  not  do 
the  things  that  ye  would." 

'J.  Another  proof  that  the  conflict  here  described,  has  its  seat  in  the  Christian's  and 
not  in  the  sinner'.s  heart,  is  the  assurance  which  the  apostle  manifested  concerning  its 
happy  termination.  While  the  war  within  was  still  going  on,  and  he  was  groaning 
under  the  burden  of  sin,  he  gives  thanks  for  the  sure  prospect  he  had  of  complete  deliv- 
erance. Now  this  will  apply  to  the  war  in  the  Christian's  breast,  but  not  to  the  trouble 
of  a  merely  awakened  and  convinced  sinner.  The  latter  does  not  cry  for  deliverance 
from  sin.  "Nor  is  iher?  any  promise  made  to  him,  that  the  dominion  of  sin  shall  ever  be 
broken  up.  However  distressed  a  sinner  may  be  for  fear  of  future  punishment,  there 
is  no  promise  to  relieve  his  distresses,  so  long  as  he  continues  in  rebellion.  But  the 
Christian  has  a  sure  promise  of  victory,  to  sustain  him  in  carrying  on  the  war  with  his 
spiritual  enemies. 


SPIRITUAL    HUNOUR.  36i} 

ers  after  God,  who  have  actually  found  him  ?  To  this  I  answer,  that, 
in  the  first  place,  this  appellation  is  with  propriety  applied  to  renewed 
men,  because,  though  they  have  found  God,  there  is  a  sense  in  which 
they  are  continually  losing  him  ;  hence  they  have  occasion  to  find  him 
again  and  again.  Job,  who  had  no  doubt  been  favored  with  frequent 
and  intimate  communion  with  God,  is  nevertheless  heard  to  exclaim, 
"  O  that  I  knew  where  I  might  find  him !  "  And  David,  who  at  one 
time  could  say,  "  My  soul  foUoweth  hard  after  thee,"  at  another,  con- 
fesses,  "  I  have  gone  astray  like  a  lost  sheep."  Ps.  Ixiii.  8,  and  cxix. 
176.  The  spouse  (that  is,  the  Church  of  Christ — the  household  of 
faith,)  is  represented  as  at  one  time  holding  fast  her  Beloved,  and  re- 
fusing to  let  him  go,  and  at  another,  as  making  diligent  search  to  find 
him.  Sol.  Song,  iii.  4,  and  v.  6 — 8.  The  scriptures  furnish  abundant 
proof  that  there  are  seasons  when,  by  reason  of  their  departure  from 
him,  God's  people  have  to  lament  his  departure  from  them.  They  feel 
that,  in  a  sense,  they  have  lost  their  heavenly  Friend — they  are  greatly 
grieved  at  this  loss — and  they  now  strive  diligently  to  find  God  anew. 
This,  then,  is  one  of  the  reasons  why  God's  children  are  with  propri- 
ety called  a  generation  that  seek  his  face. 

Secondly.  It  is  proper  to  speak  of  the  saints  as  seeking  after 
God,  because,  even  in  their  nearest  approaches  to  him,  the  intimacy 
of  their  communion  does  not  reach  the  extent  either  of  their  obliga- 
tion  or  desire.  In  a  sense,  they  seem  not  yet  to  have  found  him,  be- 
cause their  conformity  to  his  image,  and  their  enjoyment  of  his  pres- 
ence, fall  so  far  short  of  what  they  wish  and  pray  for.  They  feel  as 
if  it  could  not  so  properly  be  said  of  them,  that  they  know  the  Lord,  as 
that  they  are  following  on  to  know  him.    Hos.  vi.  3. 

If,  then,  they  who  are  born  of  the  Spirit,  are  the  very  ones  whom 
the  scriptures  describe  as  seeking  after  God,  it  establishes  the  point, 
that  an  appetite  for  holiness  must  have  a  place  in  their  religious  ex- 
periences :  for  surely,  they  who  are  seeking  to  find  and  enjoy  the  Foun- 
tain  of  holiness,  must  have  a  thirst  for  holiness  itself.  And  this  thh-st 
is  the  thing  which  distinguishes  their  seeking  after  God,  from  that  of 
mere  awakened  sinners.* 

6.  That  all  the  godly  experience  spiritual" hunger,  and  strive  to 
make  progress  in  the  divine  life,  is  evident  from  the  fact,  that  the  Bi- 
ble describes  them  as  having  a  great  desire  to  enjoy  divine  ordinances, 
and  the  means  of  grace  in  general.  That  inspired  volume  is  itself 
among  the  richest  of  these  means.  It  is  not  only  very  pure,  but  very 
purifying  ;  therefore  the  servants  of  God  love  it.  To  them  it  appears 
more  to  be  desired  than  gold,  yea,  than  much  fine  gold  ;  sweeter  also 
than  honey  and  the  honey-comb.  Ps.  xix.  10.  "  My  soul,"  said  the 
psalmist,  "  breaketh  for  the  longing  it  hath  unto  thy  judgments  (writ- 
ten, rather  than  executed  judgments)  at  all  times."     Ps.  axix.  20. 

*  If  the  question  be  asked,  Are  not  the  unregenerate,  as  well  as  others,  required  to 
seek  God  ?  the  answer  is.  They  undoubtedly  are  required  to  do  this.  But  if  the  ques- 
tion be.  Do  they  seek  God?  we  answer.  It  is  certain  they  do  not.  "The  wicked, 
through  the  pride  of  his  countenance,  will  not  seek  after  God."  Should  any  say,  It  is 
an  observable  fact,  that  sinners,  when  awakened  to  a  sense  of  their  danger,  do  very 
earnestly  seek  after  God,  I  would  say,  that  this  peculiar  attention  which  they  now  pay 
to  the  subject  of  religion,  is  rather  an  evidence  that  God  is  seeking  after  them,  tnan 
that  thoy  are  seeking  after  him. 


364  sriRITUAL    HUNGER. 

The  public  institutions  of  religion  are  rich  means  of  sanclification  ; 
and  they  are  highly  prized  by  all  those  who  have  a  relish  for  holiness. 
David  is  not  the  only  saint  whose  soul  has  longed  and  even  fainted 
for  the  courts  of  the  Lord.  Ps.  Ixxxiv.  2.  Christians  prize  the  family 
altar,  and  still  more  the  closet,  as  precious  means  of  growth  in  grace. 
On  the  same  account,  they  delight  in  the  Sabbath.  Its  entire  conse- 
cration to  the  exercises  of  religion  and  the  pursuits  of  holiness,  makes 
them  view  it  as  a  day,  which  will  contribute  much  to  advance  them 
in  the  knowledge  and  love  of  God  ;  and  they  hail  its  return  with  emo- 
tions of  joy.  They  Avho  delight  in  the  word,  the  house,  the  day,  and 
the  ordinances  of  the  Lord,  delight  also  in  the  society  of  his  friends  ; 
because  they  reflect  something  of  his  image,  and  impart  new  courage 
to  them  in  running  the  Christian  race. 

This  desire  to  enjoy  the  public  and  private  means  of  grace,  which 
is  experienced  by  all  holy  men,  is  not  confined  to  the  period  of  their 
conversion,  but  (as  the  scriptures  clearly  teach)  forms  a  part  of  their 
permanent  character.  And  if  delight  in  the  ordinances  of  rehgion 
and  in  the  means  of  grace,  is  a  permanent  characteristic  of  God's 
children,  then  a  hungering  and  thirsting  after  righteousness  is  also  an 
enduring  trait  in  their  character  ;  since  the  former  owes  its  existence 
and,  of  course,  its  pei*manency,  to  the  existence  and  permanency  of 
the  latter. 

7.  All  that  vigorous  effort  to  obtain  complete  salvation,  which  the 
Christian  is  described  as  making,  and  which  he  is  required  to  make, 
helps  establish  the  point,  that  appetite  for  holiness  is  an  essential  in- 
gredient  in  his  religion.  True  Christianity  prompts  its  possessor  to 
labor  for  the  meat  which  endureth  unto  everlasting  life — to  strive  to 
enter  in  at  the  strait  gate — to  run  the  race  set  before  him — to  Avrestle 
with  principalities  and  powers — and  to  fight  the  good  fight  of  faith — 
depending  solely  on  the  Captain  of  his  salvation  for  success.  See 
John  vi.  27.  Luke  xiii.  24.  Heb.  xii.  1.  Eph.  vi.  12.  1  Tim.  vi.  12. 
From  this  scriptural  view  of  the  Christian  life  we  learn,  that  holy  de- 
sire, manifested  by  the  most  vigorous  and  persevering  exertions  to 
obtain  complete  exemption  from  sin,  constitutes  a  trait  in  the  charac- 
ter of  every  follower  of  the  Lamb.  Whoever  reads  the  scriptures  with 
the  least  degree  of  attention,  must  be  convinced,  that  the  efforts  which 
the  Christian  makes  to  obtain  salvation,  are  not  represented  as  termi- 
nating at  the  period  of  his  regeneration.  That  is  the  period  when  he 
first  enters  on  his  pilgrimage  thx'ough  a  wilderness  of  fiery  trials.  He 
then  first  puts  on  the  armor  of  a  Chrisian  soldier,  and  takes  the  field 
to  fight  against  the  world,  the  flesh  and  the  devil. 


THE      ARTICLE      HARMONIZED. 

First.  Hungering  and  thirsting  afl,er  righteousness  is  in  perfect 
unison  with  the  other  branches  of  experimental  religion. 

It  is  harmonious  with  the  first  Article  of  our  experimental  series. 
Can  it  be  that  holy  love,  which  is  the  main-spring  of  all  true  godli- 
ness, should  dwell  in  the  same  heart  with  sin,  and  not  lust  against  it. 


SPIRITUAL    HUNGER.  365 

and  desire  its  expulsion  ?  Can  it  ever  rest  contented,  until  it  has 
gained  a  complete  dominion  over  the  whole  heart  ?  A  Christian  can 
not  exercise  benevolent  love  towards  himself,  without  desiring  to  be 
made  perfectly  holy.  And  true  benevolence  to  others  can  not  exist 
within  him  apart,  from  that  same  desire. 

This  thirsting  after  righteousness  is  in  harmony  with  the  second  Ar- 
ticle. A  delight  in  other  beings  (whether  Creator  or  creatures)  on 
account  of  their  holiness,  will  excite  in  us  a  desire  to  possess,  to  a 
higher  degi'ee,  that  loveliness  of  character  which  we  discover  in  them. 
The  greater  the  complacency  we  take  in  holy  characters,  the  more 
ardently  shall  we  desire  to  resemble  them.  Our  beholding  the  glory 
of  God  creates  a  desire  to  be  changed  into  the  same  image.  In  pro- 
portion  to  the  greatness  of  our  delight  in  God,  is  the  ardor  with  which 
our  souls  pant  after  perfection. 

There  certainly  can  be  no  discord  between  this  and  the  tJdrd  Arti- 
cle. If  our  reconciliation  and  submission  to  God  be  not  forced,  we 
shall  never  rest  while  any  remains  of  disloyalty  are  lurking  in  our 
hearts.  They  who  do  not  desire  higher  degrees  of  submission,  have 
not  yet  grounded  their  weapons  of  rebellion. 

There  is  a  very  conspicuous  concord  between  an  appetite  for  holi- 
ness, and  the  subject  or  the  fourth  Article,  namely,  repentance.  In 
exact  proportion  as  we  exercise  godly  sorrow  for  sin,  shall  we  hunger 
and  thirst  after  righteousness  ;  that  is,  our  love  of  holiness  will  keep 
pace  with  our  hatred  of  sin.  A  penitent  will  never  feel  that  he  has 
repented  enough,  till  his  heart  has  become  perfectly  contrite. 

Faith,  the  subject  of  the  Jifth  Article,  accords  with  this  thirsting 
after  higher  attainments  in  holiness,  which  we  have  just  been  consid- 
ering ;  for  faith  walks  as  well  as  leans.  "  Who  is  she  that  cometh  up 
from  the  wilderness,  leaning  upon  her  Beloved  ? "  All  those  whose 
faith  is  genuine,  have  become  familiar  with  that  prayer,  which  the  Sa- 
vior has  taught  them  to  make  ;  "  Lord,  increase  our  faith." 

The  agreement  is  very  perceptible  between  this  desire  after  growth 
in  grace,  andf  he  hope  of  glory,  which  was  treated  of  in  the  next  Arti- 
cle. They  who  hope  for  heaven  as  a  world  of  perfect  holiness,  will 
desire  increasing  degrees  of  holiness  while  they  continue  on  the  earth. 
"  Every  man  that  hath  this  hope  in  him,  purifieth  himself." 

It  is  equally  true,  that  an  eager  desire  for  greater  attainments  in  re- 
ligion, is  in  harmony  with  humility.  If  these  greater  attainments  were 
sought  after  for  the  purpose  of  exalting  one's  self,  they  would  not  bar. 
monize  with  it  at  all.  When  a  pharisee  desires  an  increase  of  his 
religion,  it  is  to  exalt  himself;  but  when  a  humble  disciple  of  Jesus 
desires  that  his  piety  may  be  increased,  it  is  that  he  himself  may  be 
more  abased,  and  God  more  exalted.  To  be  desirous  of  possessing 
more  of  that  religion  which  consists  in  poverty  of  spirit,  is  in  reality 
to  be  desirous  of  walking  more  humbly  with  God.  But  it  needs  a 
close  inspection  of  our  hearts,  to  enable  us  to  decide  concerning  the 
nature  of  our  zeal  for  high  attainments  in  religion.  What  is  our  ob. 
ject  in  wishing  to  be  greater  Christians  ?  Is  it  that  we  may  be  more 
humble  and  useful  men  ;  or  is  it  that  we  may  attract  more  attention 
to  ourselves  ?  If  our  zeal  to  be  distinguished  Christians,  should  spring 
from  a  self-righteous  desire  to  attract  the  attention  of  our  Maker,  it 

46 


366  SPIRITUAL    HUNGER. 

would  not  harmonize  with  humility,  any  more  than  if  it  were  to  be 
originated  by  a  regard  to  the  praise  of  men. 

Secondly.  This  Article  of  experimental  religion  is  harmonious  with 
our  doctrinal  Articles. 

This  is  no  doubt  true,  in  relation  to  all  those  Articles  ;  but  I  shall 
not  detain  the  reader  in  pointing  out  that  harmony,  except  in  those 
cases  where  it  is  very  apparent.  This  eighth  Article  in  the  system 
of  experimental  religion,  has  a  manifest  agreement  with  the  eighth  in 
Part  I.  viz.  the  doctrine  of  regeneration.  If  regeneration  is  a  radical 
change  of  our  dcpx*aved  nature,  (which  it  was  shown  to  be,)  it  must 
produce  a  change  of  desires.  The  desires  are  according  to  the  nature 
of  the  heart  whence  they  proceed.  All  the  desires  of  a  natural  heart 
are  of  a  sinful  character.  They  are  hungerings  and  thirstings,  not 
after  righteousness,  but  unrighteousness.  But  when,  by  regenerating 
grace,  holiness  is  introduced  into  the  heart,  it  will  send  forth  new  de- 
sires,  and  such  as  correspond  with  the  nature  of  the  change  which  has 
taken  place.  It  is  therefore  quite  certain,  that,  if  there  be  such  a  change 
as  regeneration,  all  who  experience  it  will  hunger  and  thirst  after 
righteousness.  The  unfeigned  prayer  of  every  one  of  them  will  be, 
"  Create  in  me  a  clean  heart,  O  God  :  and  renew  a  right  spirit  vidthin 
me."    Ps.  li.S^Qi 

This  Article  harmonizes  with  the  twelfth  of  Part  I. — the  doctrine  of 
the  saints'  perseverance.  According  to  that  Article,  all  those  who  are 
born  of  God,  will  persevere  in  the  way  of  holiness  unto  the  end,  and 
be  saved ;  and  this,  discovers  to  us  one  important  means  by  which 
their  perseverance  will  be  effected,  namely,  their  appetite  for  holiness, 
and  their  eager  desire  after  increasing  conformity  to  God.  True,  there 
is  a  divine  power  that  Avorketh  in  them  mightily  ;  but  it  works  in  them 
both  to  will  and  to  do.  They  are  not  dragged  to  heaven  against  their 
wills.  It  is  true,  they  are  drawn  ;  but  it  is  in  such  a  M'^ay,  that  the 
more  effectually  they  are  draxim,  the  more  freely  they  run.  Their  ap- 
petite for  holiness  inclines  them  to  feed  on  spiritual  food  ;  it  also  in- 
clines them  to  seek  for  such  food  on  which  to  feed.  They  labor  for 
the  meat  which  endureth  unto  everlasting  life.  He  who  has  deter- 
mined that  the  righteous  shall  hold  on  his  way,  has  also  determined 
on  the  proper  means  to  elTect  so  desirable  an  object.  And  what  one 
means  could  be  better  adapted  to  the  end,  than  to  give  him  an  insatiable 
thirst  af\er  righteousness ;  and  from  time  to  time  to  revive  it,  when,  by 
means  of  the  lustings  of  the  flesh,  it  has  been  abated  ?  Between  this, 
and  the  appointed  means  for  presei'ving  the  life  and  health  of  the  body, 
there  is  a  very  observable  analogy.  God  has  so  constituted  us,  that 
the  life  and  health  of  the  body  are  preserved  by  its  receiving  nourish- 
ment from  meats  and  drinks  ;  and  to  secure  the  use  of  these,  he  has 
endued  us  with  animal  appetite — with  hunger  and  thirst.  In  like 
manner,  he  has  secured  the  use  of  that  moral  nutriment  which  behev- 
ers  need  for  the  preservation  of  their  spiritual  life  and  health,  by  giving 
them  spiritual  appetite,  so  that  they  hunger  and  thirst  after  righteous- 
ness. 

This  Article  in  the  experimental  department,  harmonizes  with  the 
third  in  the  doctrinal  system  ;  namely,  that  which  treats  of  the  law  of 
God  as  a  rule  that  requires  perfect  holiness  of  every  intelligent  creat- 


SPIRITUAL    HUNGER.  367 

ure.  The  believer,  while  on  earth,  is  a  strange  compound  of  holiness 
and  sin.  He  is,  however,  ready  to  say,  "The  law  is  spiritual,  but  I 
am  carnal."  He  approves  of  the  law,  in  all  its  extent  and  spirituality. 
As  far  as  the  members  of  the  new  man  are  formed  within  him,  he  is 
conformed  to  the  law ;  and  so  ardent  are  the  lustings  of  the  spirit 
against  the  flesh,  that  he  can  never  rest,  until  all  the  powers  of  his  soul 
are  brought  into  an  entire  subjection  to  this  perfect  rule.  Here  we  ob- 
serve a  pleasing  harmony  between  the  law,  in  all  its  extent,  and  those 
insatiable  desires  after  a  complete  conformity  to  it,  which  now  exist 
in  the  heart  of  the  believer.  The  time  is  coming,  and  is  not  far  dis- 
tant, when  these  desires  will  be  fully  realized,  in  a  world  of  perfect 
holiness. 

I  need  not  say  that  this  branch  of  the  religion  of  the  heart,  is  in  uni- 
son with  that  fundamental  doctrine  with  which  we  started.  God  is 
the  standard  of  moral  perfection.  His  rational  creatures  were  made 
after  his  likeness.  This  likeness  was  lost  by  the  fall ;  but  is  restored 
to  the  subjects  of  grace,  in  their  regeneration.  As  apostacy  led  creat- 
ures to  forsake  God,  so  recovering  grace  leads  them  back  to  him.  By 
such  as  experience  this  grace,  God  is  again  made  the  standard  of 
character,  and  they  earnestly  desire  to  be  conformed  to  him.  Nothing 
short  of  a  complete  restoration  of  his  image  and  favor,  will  satisfy  the 
desires  of  them  whose  souls  pant  after  God. 


REMARKS. 

1.  Though  perfection  is  never  attained  to  in  this  life,  there  is  no 
impropriety  in  saying  that  it  can  be.  When  we  say  of  a  sinner  that 
he  is  capable  of  exercising  repentance,  it  is  far  from  asserting  that  he 
is  a  penitent.  As  there  are  no  obstructions  in  the  way  of  sinless 
perfection,  but  such  as  are  of  an  inexcusable  nature,  it  is  not  improper 
to  say  that  such  perfection  is  attainable.  But  this  amounts  to  no  proof 
that  a  single  Christian  has  arrived  at  such  a  state.  The  Lord  com- 
manded the  children  of  Israel  utterly  to  destroy  the  seven  nations  of 
Canaan,  leaving  alive  nothing  that  breathed.  Deut.  xx.  16.  If  we 
speak  of  the  command  which  was  given  them,  we  say  that  it  meant  a 
complete  extirpation  of  the  devoted  nations.  And  if  we  speak  of  what 
was'practicable,  we  say  that  the  divine  requirement  did  not  exceed  their 
ability.  See  Num.  xiii.  30.  But  if  we  speak  of  what  they  actually 
accomplished,  we  are  obUged  to  say,  "  they  did  not  destroy  the  nations, 
concerning  whom  the  Lord  commanded  them :  but  were  mingled 
among  the  heathen,  and  learned  their  works." 

Divine  commands  requiring  sinless  perfection,  are  no  proof  of  its 
actual  existence  ;  nor  is  the  possibility  of  attaining  to  it  any  proof. 
The  question  now  before  us  is,  not  what  is  our  duty  ;  but  what  is  the 
fact  in  relation  to  this  matter.  When  we  come  to  matter  of  fact,  we 
find  that  sinless  perfection  has  been  unknown  on  earth,  since  the  fall 
of  man,  except  in  the  case  of  our  Redeemer.  He  was,  in  a  sense  pe- 
cuUar  to  himself,  holy,  harmless,  undefiled,  and  separate  from  sinners. 
The  word  perfect,  it  is  true,  has  been  appUed  to  his  followers  ;  but  it 
has  been  so  explained  by  other  things  said  of  them,  as  to  render  it  cer- 


368  SPIRITUAL    HUNGER. 

tain,  that  spotless  purity  wag  not  the  idea  intended  to  be  conveyed. 
The  real  followers  of  the  Lamb  are  represented  as  perfect,  (in  distinc- 
tion  from  unregenerate  men,  and  especially  from  false  professors,)  be- 
cause, first,  they  possess  true  holiness,  which  has  a  perfect  nature — 
the  nature  of  God  himself;  and,  secondly,  because  they  possess  the 
whole  Christian  character,  though  only  in  miniature  ; — all  the  graces 
of  the  Spirit,  and  all  the  branches  of  holy  practice.  Their  religion 
has  the  essential  number  of  parts,  and  in  this  respect  is  perfect ;  and 
yet  no  single  part  is  perfect.  They  have  love,  and  submission,  and  re- 
pentance, and  faith,  and  hope,  and  all  the  other  graces  of  the  Spirit ; 
but  they  have  none  of  these  graces  to  perfection, 

2.  From  the  attention  we  have  paid  to  this  branch  of  Christian 
experience,  we  discover  the  unsoundness  of  the  religion  of  two  differ- 
ent classes  of  converts  : 

First.  We  discover  the  unsoundness  of  their  religion,  who  imagine 
they  have  already  attained  to  a  sinless  state.  To  determine  whether 
the  religion  of  such  be  spurious,  the  scripture  does  not  require  us  to 
wait  till  we  can  compare  their  claims  with  their  lives.  It  considers 
their  very  claims  to  be  such  as  authorize  us  to  decide  concei'ning  their 
character.  "If  I  say  I  am  perfect,  it  shall  prove  me  perverse." 
"  If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 
not  in  us."  The  hating  of  our  brother,  or  living  an  immoral  life,  is 
not  spoken  of  as  furnishing  more  decisive  evidence  of  an  unregenerate 
state,  than  saying  that  we  are  perfect  and  commit  no  sin.  The  inspi- 
red word  clearly  teaches  that  there  is  not  a  sinless  man  on  earth — no, 
not  a  just  man  that  sinneth  not ;  and  it  evidently  supposes  that  no  man, 
who  has  the  Spirit  of  God  abiding  in  him  to  convince  him  of  sin,  (as 
eveiy  true  convert  has,)  can  possibly  make  a  mistake  in  so  plain  a  case. 
It  supposes  that  no  one  who  is  spiritually  enlightened,  can  fail  to  dis- 
cover that,  both  in  heart  and  practice,  he  is  still  sinful ;  that  no  one 
can  be  engaged  in  a  constant  conflict  with  indwelling  sin,  (as  it  repre- 
sents  every  Christian  to  be,)  and  at  the  same  time  imagine  that  his 
sins  are  all  destroyed,  and  that  he  is  as  pure  as  an  angel  of  light. 

Secondly.  We  discover,  with  equal  clearness,  the  unsoundness  of 
the  experience  of  such  as  have  no  hungerings  nor  thirstings  after  right- 
eousness— no  desires  to  arrive  at  a  state  of  perfect  conformity  to  God. 
If  such  should  say,  "  There  is  no  perfection  on  earth — Paul  declared 
he  had  not  become  perfect;"  I  would  ask.  Do  you  agree  with  the 
apostle  in  seeking  after  it,  yea,  in  making  it  the  grand  object  of  pur- 
suit ?  You  can  not  but  remember  that  while  he  declared  he  M^as  not 
already  perfect,  he  expressed  an  eager  desire  to  become  so.  His 
spiritual  attainments  Avere  great,  compared  with  those  of  most  Chris- 
tians ;  but  these  attainments  he  left  behind  him,  and,  reaching  after 
greater,  pressed  constantly  towards  the  mark.  Now  if  we  do  not  re- 
semble the  apostle  in  this  part  of  his  experience,  it  will  constitute  but 
a  very  feeble  evidence  in  our  favor,  that  M'e  agree  with  him  in  ac 
knowledging  we  are  not  already  perfect. 


SPIRIT    OF    FORGIVENESS.  369 


ARTICLE    IX 


a  spirit  op  forgiveness  is  an  essential  ingredient  in  the 
Christian  character. 

A  spirit  of  forgiveness  is  the  direct  opposite  of  an  implacable  and 
revengeful  spirit.  It  disposes  us  to  overlook  and  excuse  the  wrong  that 
is  done  us,  and  to  cherish  a  pacific  and  benevolent  feeling  towards  the 
doers  of  that  wrong.  It  does  not,  however,  make  sinful  actions  that 
are  pointed  against  ourselves,  appear  less  base  and  reprehensible  than 
if  they  were  aimed  against  others.  All  sin,  against  whomsoever  di- 
rected,  and  by  whomsoever  committed,  is  hateful ;  and  therefore  if  a 
man  is  guilty  of  sinful  conduct  towards  us,  we  may,  with  entire  con- 
sistency, abhor  the  conduct,  while  we  exercise   a  forgiving   spirit 

towards  the  man. Nor  does  this  spirit  suppose  us  to  be  absolutely 

unwilling,  in  every  instance,  that  those  whom  we  forgive  should  re- 
ceive the  punishment  they  deserve.  David's  feelings  towards  Shimei, 
when  he  charged  Solomon  not  to  hold  him  guiltless,  were  doubtless 
those  of  a  forgiving  spirit.  If  the  public  good  required  that  this  wicked 
man  should  be  punished,  the  very  kindest  feelings  in  his  injured  sove- 
reign would  not  lead  him  to  wish,  all  things  considered,  that  he  should 
be  pardoned.  The  spirit  in  question,  then,  does  not  oppose  the  inflic- 
tion of  all  punishment ;  but  only  of  that  which  is  the  offspring  of 
revenge.  Selfish  revenge  is  a  disposition  to  injure  those  who  have 
injured  us,  merely  for  the  sake  of  retaliation,  and  when  the  public  good 
is  not  at  all  subserved  thereby.  Its  language  is,  "  I  will  do  so  to  him, 
as  he  hath  done  to  me."  Prov.  xxiv.  29.  But  the  spirit  of  forgiveness 
renders  blessing  for  cursing.  Rom.  xii.  14.  It  neither  wishes  to  avenge 
its  own  wrongs,  nor  have  them  avenged  at  all,  unless  the  glory  of  God 
and  the  general  good  shall  render  it  necessary. 

It  is  essential  to  a  spirit  of  forgiveness,  that  we  hold  ourselves  ready 
to  renew  friendship  with  those  who  have  injured  us,  as  soon  as  they 
prepare  the  way  for  it  by  a  suitable  acknowledgment  of  their  faults. 
In  this  sense  of  forgiveness,  God  waits  for  our  repentance,  before  he 
grants  us  pardon.  But  the  spirit  of  forgiveness  is  the  same  thing 
before  repentance  is  manifested  by  the  offender,  as  it  is  afterward. 
Thus  it  is  with  God,  whose  character  is  infinitely  perfect.  In  his  very 
nature  he  is  merciful  and  gracious,  long  suffering,  and  abundant  in 
goodness  and  truth — forgiving  iniquity,  transgression,  and  sin.  Ex. 
xxxiv.  6,  7.  It  was  a  forgiving  spirit  which  led  him  to  devise  means 
(and  they  were  means  which  cost  the  blood  of  his  Avell-beloved  Son) 
to  reconcile  his  enemies  unto  himself,  that  they  might  receive  the  for- 
giveness of  sins.  The  feelings  of  God  towards  sinners  before  they 
exercise  repentance,  are  as  benevolent  as  they  are  aftenvards.  Though 
he  abhors  their  character,  there  is  nothing  in  his  heart  which  is  im- 
placable  and  unmerciful.  In  this  thing,  God's  children  bear  his  like- 
ness.     Were  we  to  delay  exercising  kind  and  benevolent  feelings  to- 


370  SPIRIT    OF    PORGlVENEi5S. 

ward  our  enemies,  until  we  saw  them  at  our  feet,  we  should  have  no 
reason  to  think  ourselves  possessed  of  a  truly  forgiving  spirit.  This  is 
the  divine  command,  "  If  thine  enemy  "  (that  is,  while  he  remains 
hostile)  "  hunger,  feed  him ;  if  he  thirst,  give  him  drink."  Rom. 
xii.  20. 

That  a  forgiving  spirit  does  not  need  evidence  of  the  repentance  of 
an  enemy  to  draw  it  forth,  is  made  clear  by  this  direction  which  Christ 
gave  to  his  disciples  :  "  When  ye  stand  praying,  forgive,  if  ye  have 
aught  against  any."  Mark  xi.  25.  Here  he  requires  his  disciples,  even 
in  the  act  of  praying,  to  forgive  all  such  as  they  had  aught  against. 
Ho  does  not  allow  them  to  defer  this  until  they  could  ascertain  whe- 
ther their  enemies  were  penitent  or  no.  Some  of  these,  they  might 
have  no  opportunity  of  again  seeing  on  the  earth  ;  but  they  are  requi- 
red  immediately  to  forgive  them  all.  The  Savior  could  not  have  re- 
quired them  to  exercise  complacency  towards  such  as  exhibited  no 
marks  of  contrition  for  their  faults  ;  but  even  towards  such,  he  did 
require  the  exercise  of  kind  and  benevolent  feelings, — feelings  which 
would  prompt  to  the  doing  them  good,  and  not  evil ;  and  which  would 
rejoice  in  their  happiness,  and  bs  grieved  at  their  misery.  They  who 
have  the  true  spirit  of  forgiveness,  desire  that  their  enemies  may  repent, 
not  so  much  in  view  of  the  injuries  done  themselves,  as  of  the  sin  that 
has  been  committed  against  God.  Could  they  know  that  these  enemies 
had  humbly  confessed  to  God,  and  made  their  peace  with  him,  their 
minds  would  be  greatly  relieved. 

Having  shown  what  the  spirit  of  forgiveness  is,  I  shall  now  endeavor 
to  demonstrate,  that  this  spirit  is  essential  to  the  Christian  character. 

1.  It  constitutes  the  very  essence  of  this  character,  that  we  partake 
of  the  divine  nature,  and  that  we  have  the  spirit  of  Christ :  but  this  can 
never  be,  unless  we  possess  a  spirit  of  forgiveness.  God  is  of  a  for- 
giving spirit ;  and  it  is  the  glory  of  his  nature  to  be  so.  And  surely, 
Christians  can  not  be  doubtful  what  was  the  temper  of  their  Redeemer, 
in  relation  to  this  point.  They  will  remember,  that  at  the  very  moment 
his  enemies  were  mocking  at  his  dying  agonies,  he  prayed  for  their 
forgiveness.  Can  any  man  who  cherishes  revengeful  feelings,  pretend 
that  he  has  the  spirit  of  Christ  ?  Such  an  one  may  have  been  baptized 
with  water,  in  his  name,  but  surely,  he  has  not  been  baptized  with  hia 
Spirit. 

2.  The  scriptures  represent  a  forgiving  spirit  as  one  of  those  things 
which  distinguish  the  children  of  God  from  the  children  of  the  wicked 
one.  The  children  of  God  are  called  the  meek  of  the  earth,  and  the 
peace-maksrs.  Zeph.  ii.  3.  Matt.  v.  9.  In  the  long  conflict  between 
Saul  and  David,  an  implacable  spirit  was  manifested  by  the  former, 
but  not  by  the  latter.  The  contrast  between  the  first  Christian  mar- 
tyr and  hia  enemies,  in  relation  to  this  point,  was  very  striking.  They 
gnashed  on  him  with  their  teeth,  and  stoned  him  ;  while  he  cried  with 
a  loud  voice,  Lord,  lay  not  this  sin  to  their  charge.  Acts  vii.  54 — 60. 
Paul  was  a  mark  at  which  the  Jews  shot  their  envenomed  darts  ;  but 
this  malevolent  conduct  did  not  excite  in  him  a  spirit  of  reVenge. — 
Notwith  standing  alltheirill-u3age,it  w  as  hisheart's  dcsireandpiayer 
to  God  for  them,  that  they  might  bs  saved. 

3.  It  would  be  inconsistent  to  claim  a  share  in  that  salvation  which 


8PI1UT    OF    FORGIVENESS.  371 

is  wholly  by  forgiveness  ;  where  our  hopes  of  deliverance  from  eternal 
punishment,  have  nothing  but  pardoning  mercy  on  which  to  rest ;  while 
we  refuse  to  be  forgiving  towards  our  fellow  men.  How  pertinent  and 
forcible  is  that  exhortation  of  the  apostle  to  the  saints  at  Ephesus  : 
"  Let  all  bitterness,  and  wrath,  and  anger,  and  clamor,  and  evil-speak- 
ing, be  put  away  from  you,  with  all  malice.  And  be  ye  kind  one  to 
another,  tender  hearted,  forgiving  one  another,  even  as  God  for  Chris  fs 
sake  hath  forgiven  you."  Eph.  iv.  31,  32.  There  is  no  salvation  by 
Jesus  Christ,  in  any  other  way  than  by  forgiveness.  No  one  is  able 
to  redeem  himself,  or  pay  the  least  fraction  of  the  debt  he  owes  to 
divine  justice.  This  debt,  according  to  the  Savior's  representation,  is 
immense — a  debt  of  ten  thousand  talents  ;  while  the  trespasses  which 
others  have  committed  against  us,  are  represented  by  a  debt  of  a  few 
pence.  Matt,  xviii.  23 — 28.  How  unreasonable  is  it  for  us  to  expect 
that  God  will  forgive  us  the  whole  of  this  immense  debt,  namely,  our 
ten  thousand  aggravated  transgressions  against  him ;  if  we  are  unwil- 
ling to  forgive  our  fellows  the  few,  inconsiderable  trespasses  which 
they  have  committed  against  us  ? 

4.  Without  this  trait  in  the  Christian  character,  there  could  be  no 
peace  and  unity  in  God's  moral  kingdom,  either  in  this  world  or  the 
next.  The  church,  on  earth  and  in  heaven,  is  made  up  of  creatures 
who  have  sinned,  not  only  against  God,  but  against  each  other.  If, 
therefore,  they  do  not  from  the  heart  forgive  one  another,  how  can  they 
dwell  together  in  peace  and  unity  ?  Failing  to  forgive,  contentions 
will  assuredly  break  out  among  them,  while  they  are  in  the  church 
below  ;  and  could  they  be  admitted  to  the  upper  world,  without  having 
forgiven  one  another,  they  would  contend  even  there,  and  we  should 
again  hear  of  war  in  heaven.  Did  not  God  freely  and  fully  forgive 
those  sinners  whom  he  admits  to  heaven,  how  could  eternal  peace  and 
delightful  communion,  subsist  between  him  and  them  ? 

5.  There  is  nothing  which''the  scriptures  more  clearly  point  out,  or 
more  peremptorily  enjoin,  as  essential  to  the  Christian  character,  than 
a  spirit  of  forgiveness.  It  is  made  as  much  essential  as  love  to  God. 
"  If  a  man  say,  I  love  God,  and  hateth  his  brother,"  (which  necessarily 
implies  that  he  does  not  possess  a  forgiving  spirit  towards  him,)  "  ho 
is  a  liar  :  for  he  that  loveth  not  his  brother,  whom  he  hath  seen,  how 
can  he  love  God,  whom  he  hath  not  seen  ?  "  1  John  iv.  20.  "  Forgive," 
said  the  divine  Teacher,  "  and  ye  shall  be  forgiven."  He  also  said, 
(and  we  should  think  no  one  could  mistake  his  meaning,)  "  If  ye  for- 
give not  men  their  trespasses,  neither  will  your  Father  forgive  your 
trespasses."  It  is  a  fact  worthy  of  serious  consideration,  that,  in  the 
form  of  prayer  which  our  Savior  has  given  us,  he  has  so  framed  the 
petition  we  are  to  make  for  the  forgiveness  of  our  sins,  that  we  make  it 
wholly  void,  if  we  do  not  ourselves  forgive  those  who  have  done  us 
wrong.  "  Forgive  us  our  trespasses,  as  we  forgive  those  who  trespass 
against  us."  Here  we  expressly  tell  God  that  we  forgive  5ur  enemies ; 
and  we  seem  to  suggest  it  as  a  reason  why  he  should  forgive  us.  How 
great,  then,  must  be  our  impiety,  if,  with  the  declaration  as  tee  forgive 
on  our  lips,  it  be  not  true  that  we  forgive  !  Supplicating  God's  for- 
giveness, with  a  lie  in  our  mouth,  do  we  not  virtually  imprecate  his 
vengeance  ? 


372  sriRIT    OF    FORGIVENESS. 

This  forgiving  spirit  is  made  as  essential  to  acceptable  prayer,  as  is 
faith  itself.  He  that  cometh  to  God  in  prayer,  must  believe  ;  else  he 
can  not  please  him :  and  he  that  standeth  praying,  must  forgive,  if  he 
hath  aught  against  any  ;  or  his  prayers  will  avail  nothing.  "  I  will," 
(said  the  apostle)  "  that  men  pray  every  Avhere,  lifting  up  holy  hands 
without  wrath  and  doubting"  111  will  towards  our  fellow  men,  and 
distrust  of  God,  are  both  equally  repugnant  to  the  spirit  of  prayer. 
The  sinner  must  pray,  or  he  can  not  be  saved  ;  for  it  is  only  such  as 
call  on  the  name  of  the  Lord,  that  shall  be  saved.  He  must  ask  for 
the  forgiveness  of  his  sins,  if  he  would  have  them  forgiven  ;  but  this  he 
can  not  ask  for  acceptably,  unless  he  will  consent  to  do  to  others,  as 
he  desires  God  should  do  to  him.  His  salvation  is  suspended  on  the 
condition  of  his  unfeignedly  forgiving  such  as  have  trespassed  against 
him. 

This  brings  to  my  mind  the  case  of  a  young  man,  with  whose  expe- 
riences I  had  opportunity  to  be  particularly  acquainted.  While  he 
was  yet  neglectful  of  the  great  salvation,  he  received  from  another 
young  man  an  unprovoked  injury  ;  and  he  resolved  to  have  revenge, 
whenever  it  should  be  placed  within  his  reach.  Not  long  after  this, 
he  became  very  anxious  about  the  interests  of  his  soul.  And  now  the 
Spirit  of  God,  who  is  sent  to  reprove  the  world  of  sin,  reproved  him 
for  his  revengeful  feelings  towards  his  enemy,  and  convinced  him,  that 
unless  he  exercised  a  totally  different  spirit,  he  could  never  have  the 
forgiveness  of  God.  To  satiate  his  revenge,  had  been  his  darling 
object  of  pursuit ;  and  to  relinquish  that  object,  much  more,  to  forgive 
him  who  was  to  have  felt  his  vengeance,  seemed  utterly  impossible. 
He  clearly  saw  that  he  must  forgive,  or  he  could  not  be  forgiven  :  and 
yet  such  was  his  reluctance  to  do  it,  that  for  a  while,  it  seemed  as  if  he 
had  rather  remain  unpardoned,  than  to  give  up  his  revengeful  feelings 
and  purposes.  At  length,  however,  he  was  mercifully  brought  to  re- 
ceive  pardon,  on  those  terms  which  his  spirit  of  retaliation  had  so  ob- 
stinately resisted.  He  was  convinced  that  he  took  more  satisfaction 
(and  satisfaction  altogether  of  a  purer  nature)  in  forgiving  and  praying 
for  the  young  man  who  had  injured  him,  than  he  could  possibly  have 
received,  in  executing  that  vengeance  which  he  had  once  meditated. 
He  now  looked  upon  that  unforgiving  spirit  which  he  had  cherished, 
and  which  he  had  been  so  unwilling  to  surrender,  as  a  heinous  sin  ; 
and  he  viewed  himself  as  vastly  more  guilty,  in  the  sight  of  God,  for 
his  unwillingness  to  forgive,  than  his  comi'ade  was  for  doing  him  the 
injury. 

This  case  has  been  introduced  to  show,  that  the  gospel  makes  a 
forgiving  spirit  so  essential  to  the  Christian  character,  that  as  soon 
might  we  expect  to  be  admitted  to  heaven,  without  exercising  repent- 
ance, as  without  exercising  a  spirit  of  forgiveness.  It  makes  it  essen- 
tial, too,  that  we  should  voluntarily  forgive  ;  that  we  should  choose  to 
forgive  our  demies,  instead  of  wreaking  vengeance  on  them  ;  and 
this  too,  even  if  the  latter  act  would  not  expose  us  to  the  vengeace  of 
God,  any  more  than  the  former.  How  emphatic  are  these  words,  that 
once  fell  from  the  lips  of  Him,  at  whose  bar  we  shall  all  be  arraigned  : 
'  So  likewise  shall  my  heavenly  Father  do  unto  you,  if  ye  from  your 
hearts  forgive  not  every  one  his  brother  their  trespasses."  Matt, 
xviii.  35. 


SPIRIT    OK    rORCIVENESS.  373 

To  prevent  any  from  mistaking  their  own  character,  in  relation  to 
this  branch  of  Christian  experience,  let  the  following  additional  re- 
marks  be  duly  considered. 

1st.  Though  all  the  children  of  God  have  a  forgiving  spirit,  it  is 
not  full  proof  that  we  are  not  his  children,  because  we  sometimes  ex- 
hibit a  contrary  spirit.  This  remark  is  not  intended  to  justify  the 
least  degree  of  implacableness  ;  for  the  whole  of  it  is  contrary  to  the 
Spirit  of  Christ.  But  it  is  a  scriptural  truth,  that  the  children  of  God 
are  imperfect, — sanctified  but  in  part.  They  are  liable  to  irritation, 
and  this  creates  a  desire  for  revenge.  Thus  it  was  with  the  man  after 
God's  own  heart,  when  he  was  insulted  by  churlish  Nabal.  But  a 
spirit  of  revenge  is  not  the  habitual  temper  of  such  as  are  born  of 
God.  The  scripture  forbids  all  irritation ;  and  when  it  has  sprung 
up  in  the  bosom,  we  are  forbidden  to  cherish  it.  "  Be  ye  angry,  and 
sin  not ;  let  not  the  sun  go  down  upon  your  wrath."  It  is  letting  the 
sun  go  down  upon  our  wrath,  which  ranks  us  with  the  implacable  and 
unmerciful.  This,  rather  than  his  first  irritation  and  threats,  proved 
Esau  to  bs  unforgiving  in  his  spirit  towards  Jacob  ;  for  he  suffered 
the  suns  of  twenty  years  to  go  down  upon  his  wrath.  Such  a  cher- 
ished  revenge  as  this,  is  totally  incompatible  with  a  renovation  of 
heart.  It  is  not  a  characteristic  of  God's  children.  They  have, 
each  of  them,  unfeignedly  obeyed  that  precept  in  the  law  of  Moses  : 
"  Thou  shalt  not  avenge,  nor  bear  any  grudge  against  the  children  of 
thy  people."  The  heart  which  bears  the  grudge,  or  "  the  old  hatred," 
(as  it  is  elsewhere  called,)  is  not  a  heart  in  which  dwelleth  the  love 
of  God.  "  He  that  saith  he  is  in  the  light,  and  hateth  his  brother,  ia 
in  darkness  even  until  now." 

2dly.  There  is  some  danger  that  we  shall  imagine  we  have 
fully  forgiven  our  enemy,  and  banished  all  angry  feelings,  when  in 
reality  those  feelings  have  only  become  dormant ;  a  result  which  may 
have  been  effected,  either  by  the  death  of  our  enemy,  or  by  his  long 
absence.  It  is  not  probable  that  Esau  felt,  from  day  to  day,  the  sensi- 
ble  workings  of  revenge,  during  the  twenty  years  of  his  separation 
from  Jacob.  There  were,  no  doubt,  many  days  of  that  long  period, 
when  he  did  not  so  much  as  recall  to  mind  the  injury  he  had  received. 
And  even  the  remembrance  of  it,  after  a  lapse  of  years,  would  make 
a  comparatively  faint  impression,  so  long  as  there  was  no  probability 
that  he  and  his  far  distant  brother  would  meet  again.  But  when  he 
heard  that  Jacob  Avas  on  his  way  back  to  Canaan,  his  implacable  feel- 
ings  were  all  revived,  and  he  renewed  his  determination  to  obtain 
revenge. 

If  we  would  not  be  deceived  about  our  own  character,  Ave  must  not 
fail  to  make  a  distinction  between  mortifying  our  members  that  are  on 
the  earth,  and  letting  them  die"  a  natural  death.  Should  we,  instead  of 
crucifying  this  particular  member  of  the  old  man,  merely  suffer  it  to 
die  of  itself,  there  would  be  no  evidence  that  we  possess  that  forgiving 
spirit,  without  which,  we  are  assured  we  shall  not  receive  forgiveness 
from  God. 

3dly.  There  is  danger  some  will  flatter  themselves  that  they  are 
possessed  of  this  part  of  the  Christian  character,  simply  because  they 
have  great  natural  placidness  of  temper.     Such  ought  to  know,  that 

47 


374  SPIRIT    OF    FORGIVENESS. 

the  forgiving  spirit  which  forms  a  part  of  the  Christian  character,  is 
not  a  plant  which  grows  in  nature's  garden.  An  easy,  placid  temper 
may  resemble  it,  but  is  not  the  very  thing.  Christian  forgiveness 
never  exists  in  the  soul,  except  implanted  there  by  the  power  of  the 
Holy  Ghost.  The  gentleness  and  meekness  which  distinguish  the 
Christian,  are  said  to  be  the  fruit  of  the  Spirit.  See  Gal.  v.  22,  23. 
We  ought  to  remember,  that  the  grace  of  forgiveness  does  not  consist 
in  negatives  alone  ;  it  does  not  merely  suffer  our  enemy  to  go  away 
unhurt ;  but  it  follows  him  with  benevolent  desires  and  prayers,  and 
when  practicable,  with  kind  offices  and  self-denying  services. 

In  the  Introduction  of  this  work  it  was  shown,  that  there  could  be 
no  discord  between  the  different  parts  of  the  word  of  truth.  And  in 
the  present  Article,  I  trust  it  has  been  satisfactorily  shown,  that  the 
scriptures  not  only  inculcate  a  forgiving  spirit,  but  make  it  essential 
to  the  Christian  character.  It  necessarily  follows,  then,  that  an  im- 
placable, resentful  disposition,  is  wholly  discountenanced  in  the  word 
of  God.  But  the  loveliness  of  a  forgiving  temper,  and  the  duty  of 
possessing  it,  are  amply  enlarged  upon  in  that  inspired  volume.  It  is 
never  represented  as  mean  and  pusillanimous,  but  as  noble  and 
God-like.  Both  Testaments  agree  in  requiring  us  to  love  and  forgive 
our  enemies.  This  was  the  religion  of  Moses,  and  of  Christ.  Of 
the  former,  nothing  is  spoken  more  to  his  honor  than  this,  that  he  was 
very  meek,  above  all  the  men  which  were  upon  the  face  of  the  earth. 
And  in  the  life  of  Christ,  no  trait  of  character  is  presented  as  being 
more  attractive,  than  his  meek,  forgiving  spirit.  It  was  this  that  shed 
an  ineffable  glory  around  his  cross. 

Some  may  think  that  the  eternal  punishment  of  the  wicked  ;  the 
sanguinary  laws  of  Moses ;  the  command  given  to  destroy  the  Ca- 
naanites  ;  and  those  imprecations  of  evil  on  enemies,  which  are  found 
in  the  scriptures,  and  particularly  in  the  Psalms  of  David — are  things 
which  can  not  harmonize  with  that  spirit  of  forgiveness  which  is 
made  so  essential  to  salvation.  To  each  of  these  seeming  difficulties, 
let  us  pay  a  brief  attention. 

(1.)  It  is  objected,  that  the  doctrine  of  eternal  'punishment  does  not 
agree  with  the  scriptural  precepts  which  relate  to  the  duty  of  forgiving 
our  enemies.  To  this  it  may  be  replied,  that  eternal  punishment  is  no 
more  opposed  to  the  spirit  of  forgiveness,  than  temporary  punishment ; 
provided  it  be  inflicted  without  malice,  and  with  a  view  to  the  public 
welfare.  It  is  contrary  to  the  spirit  of  forgiveness  to  inflict  the  least 
degree  of  pain,  where  it  is  unnecessary  ;  but  it  does  not  forbid  the  in- 
fliction of  the  severest  punishment,  when  it  has  been  merited,  and 
when  the  public  good  requires  it  should  be  endured.  It  is  as  true,  that 
the  Lord  does  not  willingly  afflict  and  grieve  the  children  of  men,  in  this 
world,  as  that  he  does  not  delight  iir  their  misery,  in  the  world  to 
come.  The  Supreme  Ruler  has  given  more  decided  proof  of  a  for- 
giving spirit,  than  any  otlier  ruler  who  ever  swayed  a  sceptre.  He 
has  not  only  forgiven  a  much  greater  number  of  rebels,  but  the  way 
in  which  he  has  extended  pardon  to  them,  is  calculated  to  exalt  our 
conceptions  of  the  strength  and  disinterestedness  of  his  forgiving  spirit. 
If,  with  all  the  proofs  he  has  given,  any  of  his  subjects  still  entertain 
doubt?  whether  he  is  truly  of  a  forgiving  spirit,  it  must  be  because 


SPIRIT    OF    FORGIVENESS.  875 

they  wilfully  close  their  eyes  against  evidence.  They  who  are  not 
convinced  of  the  merciful  nature  of  God,  by  what  he  has  already  done, 
would  be  satisfied  with  nothing  short  of  his  entirely  relinquishing 
the  reins  of  government.  If  the  infliction  of  punishment,  in  every 
case,  be  considered  as  incompatible  with  a  forgiving  spirit,  then  with 
that  spirit,  the  exercise  of  all  moral  government  must  likewise  be  in- 
compatible. But  it  is  not  true,  that  all  infliction  of  punishment  is 
inconsistent  with  a  forgiving  spirit.  We  know  that  there  is  an  entire 
disagreement  between  a  forgiving  spirit,  and  selfish  revenge  ;  but  such 
a  spirit  is  not  at  variance  with  a  benevolent  vengeance,  which  desires 
the  punishment  of  the  guilty,  only  for  the  sake  of  promoting  the  gen. 
eral  good  :  and  such  is  the  nature  of  that  vengeance  which  belongeth 
to  the  Lord  our  God.  It  is  not,  in  the  smallest  degree,  owing  to  the 
want  of  a  forgiving  spirit  in  God,  that  all  the  rebels  under  his  govern- 
ment are  not  pardoned.  He  forgives  all  who  repent ;  and,  of  mere 
grace,  he  gives  repentance  to  all  whose  deliverance  from  deserved 
punishment,  he  sees  will  consist  with  the  greatest  stability  and  bless- 
edness  of  his  everlasting  kingdom. 

(2.)  It  is  objected,  that  the  sanguinary  laws  of  Moses  are  in  contra' 
riety  to  the  spirit  of  forgiveness.  But  why  should  the  penalties  an- 
nexed to  these  laws,  be  considered  as  in  contrariety  to  the  spirit  of 
forgiveness,  when  the  pains  of  the  second  death,  which  are  infinitely 
more  dreadful,  are  in  consistency  with  it  ?  Those  sanguinary  punish, 
ments  were  appointed  by  God  himself,  and  were  intended  to  prevent 
the  commission  of  sin,  by  clearly  manifesting  his  disapprobation  of  it. 
They  were  also  designed  to  exert  an  influence  on  us  gentiles,  (^v  ho 
are  not  in  this  life  subjected  to  all  the  penalties  of  that  law,)  as  means 
of  preventing  our  eternal  perdition.  This  we  may  learn  ffom  what  is 
said,  Heb.  x.  28,  29  ;  "  He  that  despised  Moses'  law,  died  without 
mercy,  under  two  or  three  witnesses  :  Of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy,  who  hath  trodden  under  foot 
the  Son  of  God  ? " 

(3.)  It  is  objected,  that  the  destruction  of  the  Canaanites  by  a  divine 
command,  stands  in  direct  opposition  to  that  forgiving  spirit  which  the 
scriptures  inculcate.  Let  us  remember  that  all  men  deserve  evil  at  the 
hand  of  God.  They  deserve  to  be  swept  off"  from  the  face  of  the  earth : 
or  how  can  we  vindicate  the  providence  of  God  in  actually  doing  it, 
from  generation  to  generation  ?  The  Canaanites,  as  a  people,  had 
become  so  abominably  corrupt,  that  the  interests  of  the  kingdom  of  God 
required  they  should  be  made  an  example  of  his  vengeance.  He  had 
a  right  to  execute  vengeance  Avith  his  own  almighty  arm,  or  to  ap- 
point others  to  do  it  in  his  behalf.  This  work  he  manifestly  commit, 
ted  to  the  children  of  Israel ;  and  they  were  commanded  not  to  spare 
the  criminals.  In  human  governments,  an  obligation  is  resting  on  the 
sheiiff*,  (or  other  officer  appointed  for  the  purpose,)  to  execute  sentence 
of  death  on  such  as  have  been  condemned  to  suffer  that  punishment. 
Is  it  necessary  to  suppose  that  the  legislature  which  enacts  criminal 
statutes,  or  the  court  which  condemns  certain  offenders  to  die,  are 
actuated  by  a  spirit  of  malice  or  revenge  ?  Or  does  such  a  spirit  ne- 
cessarily actuate  the  sheriff*,  when,  in  obedience  to  the  mandate  of  the 
court,  he  launches  a  fellow  being  into  eternity  ?      If  God's  command 


376  SPIRIT    OF    rOROIVENKSS. 

respecting  tiie  seven  nations  of  Canaan,  had  authorized  his  people  to 
execute  it  in  the  exercise  of  malicious  hatred,  neither  the  command, 
uor  the  act  it  enjoined,  would  have  accorded  with  that  forgiving  spirit 
which  the  scriptures  so  frequently  inculcate.  But  it  did  not  thus  au- 
thorize them ;  nor  can  a  comtnand  that  does  do  it,  be  found  in  any 
part  of  the  inspired  volume. 

(4.)  It  is  objected,  that  those  imprecations  of  evil  on  enemies,  which 
are  found  in  the  scriptures,  mid  particularly  in  the  Psalms  of  David, 
are  repugnant  to  a  spirit  of  forgiveness.  There  are  some  w  ho  are  dis- 
posed to  consider  all  these  imprecations  as  wrong,  and  as  so  many  evi- 
dences of  the  imperfection  of  the  saints.  It  is  acknowledged  that  the 
Bible  saints,  as  well  as  others,  were  imperfect,  and  some  of  the  impre- 
cations attributed  to  them  might  have  been  the  effect  of  an  unholy  irri- 
tation :  but  we  ought  not  to  ascribe  this  character  to  the  imprecations 
which  are  found  in  the  book  of  Psalms — a  book  which  contains  the 
inspired  songs  of  Zion.  These  songs  were  not  only  sung  by  the  sweet 
singer  of  Israel,  but  were  sent  to  the  chief  musician,  to  be  sung  by  the 
whole  congregation  of  the  Lord.  Had  they  been  interlarded  with  im. 
precations  that  were  inconsistent  with  the  spirit  of  forgiveness,  they 
w^ould  have  proved  a  snare  to  the  people  of  God.  Paul  has  a  quota- 
tion from  one  of  the  most  dreadful  imprecations  which  is  found  in  the 
Psalms  ;  and  yet  he  evidently  quotes  it,  not  only  as  a  portion  of  holy 
writ,  but  as  a  portion  which  breathes  the  spirit  of  holiness.* 

It  ought  also  to  be  remembered,  that  in  some  of  these  imprecations, 
and  in  such  as  would  seem  the  most  objectionable,  David  speaks  in  the 
name  of  his  greater  Son,  the  Lord's  Anointed.  This  is  manifestly 
true  of  the  109th  Psalm.  See  verses  2,  4,  8,  25.  I  am  fully  convin- 
ced that  we  ought  not  to  consider  the  imprecations  which  are  found  in 
the  Psalms,  as  expressing  any  feelings  which  it  is  improper  for  us  to 
cherish.  But  how,  it  may  be  asked,  are  such  imprecations  consistent 
with  the  spirit  of  forgiveness  ?  Their  consistency  with  it  wdll  appear 
by  the  two  following  considerations  : 

First.  It  is  not  inconsistent  with  the  best  feelings  towards  the  wick- 
ed, to  pray  against  them,  when  they  are  considered  as  the  enemies  of 
Christ  and  his  church.  If  they  Avho  are  not  with  Christ,  are  against 
him,  we  can  not  pray  for  the  cause  of  Christ,  without  virtually  pray- 
ing against  all  Avho  are  on  the  other  side — who  gather  not  with  him, 
but  scatter  abroad.  It  implies  no  malicious  hatred  towards  the  enemies 
of  Christ,  that  we  ardently  desire  that  all  their  devices  against  him  and 
the  cause  of  truth,  may  be  frustrated.  Just  as  it  was  proper  for  David 
to  pray  the  Lord  to  turn  the  counsels  of  Ahithophel  into  foolishness,  so 
it  is  perfectly  consistent  with  benevolence  itself,  that  we  should  pray 
God  to  turn  all  the  counsels  of  wicked  men,  considered  as  such,  into 
foolishness  ;  and  even  cause  them  to  subserve  that  holy  cause  which 
they  were  intended  to  annoy.  Our  prayers  against  the  wicked  do  not 
necessarily  imply  that  we  desire  their  misery ;  or  even  that  we  do  not 

*  Rom.  xi.  9, 10.  "  And  David  saith.  Let  their  table  be  made  a  snare  and  a  trap," 
&c.  Some  have  attempted  to  obviate  the  difficulty  in  question  by  remarlcing,  that  in 
the  original  Hebrew,  David's  imprecations  are  found  to  he  in  the  iuture  tense,  and  not 
in  the  imperative  mood.  But  Paul,  who  was  an  inspired  expositor,  has  put  them  into 
the  imperative  mood,  instead  of  the  future  tense  of  the  indicative  ;  and  this  decides  the 
lawfulness  of  the  imprecatory  style. 


SPIRIT    OP    FORaiVEXfiS3.  3T7 

ardently  desire  their  happiness.  In  no  way  could  these  prayers  be 
answered  which  would  be  so  gratifying  to  pious  minds,  as  in  their 
conversion  and  eternal  deliverance  from  all  evil.  But  our  prayers  do, 
at  the  same  time,  virtually  include  a  request,  that,  should  they  never 
voluntarily  submit  to  Christ,  they  may  be  put  under  his  feet.  We  can 
u'ot  petition  for  the  complete  exaltation  and  triumph  of  Zion's  King, 
without,  in  effect,  petitioning  for  the  downfall  of  all  his  incorrigible 
foes  :  for  if  the  one  cause  rises,  the  other  must  sink.  All  the  sincere 
prayers  in  behalf  of  Zion  which  rise  before  the  mercy-seat,  have,  in 
reality,  a  bearing  on  the  state  of  her  enemies  ;  and  they  Avill  be  an- 
swered, either  in  bringing  them  over  to  her  side,  or  in  binding  them 
hand  and  foot,  so  that  they  can  do  her  no  more  harm. 

Secondly.  Wherever,  in  the  book  of  Psalms,  certain  destruction  is 
imprecated  on  any  particular  individuals  or  nation,  we  are  to  under- 
stand it  as  comprehending  a  prediction,  declaring  the  purpose  of  God 
to  destroy  such  persons  or  people.  This  remark  will  apply  to  the  im- 
precations which  are  found  in  all  the  other  acceptable  prayers  recorded 
in  the  scriptures.  I  say  acceptable  prayers ;  because  prayers  of  a  dit^- 
ferent  character  are  undoubtedly  recorded  in  this  holy  book.  Witness 
fee  prayer  of  Jezebel  against  Elijah,  and  that  of  Jei'emiah  against  the 
man  who  brought  his  father  the  tidings  of  his  birth.  Neither  of  these 
imprecations  (though  one  of  them  fell  from  the  lips  of  a  holy  prophet) 
ought  to  be  considered  as  holy  or  acceptable.  But  there  were  un- 
doubtedly holy  prayers  which  contained  imprecations  ;  and  some  of 
these  were  personal,  calling  for  vengeance  to  be  executed  on  particu- 
lar individuals,  or  a  particular  people.  The  destruction  of  Judas,  and 
the  judicial  blindness  and  reprobation  of  the  Jewish  nation,  appear  to 
be  imprecated  in  the  prayers  which  are  contained  in  the  109th  Psalm. 
Paul  seems  to  call  down  a  curse,  and  not  a  blessing,  on  Alexander  the 
coppersmith,  (who  did  him  much  evil,)  when  he  says,  "The  Lord  re- 
ward him  according  to  his  works."  In  these  and  similar  cases,  we 
are  not  to  suppose  that  the  imprecations  express  malicious  or  unforgiv- 
ing  feelings  towards  the  ones  who  are  thus  anathematized,  but  are  to  be 
understood  as  so  many  divine  predictions  of  the  certain  destruction  of 
those  against  whom  they  were  uttered.  They  were  also  intended  to 
show,  that  the  destruction  imprecated  comes  from  ihe  Alniighly;  while 
the  prophets  and  apostles,  together  with  all  who  fear  God,  do,  by  such 
imprecations,  cordially  assent  to  God's  decree.  And  here  let  it  be  re- 
membered,  that,  since  the  spirit  of  prophecy  is  no  longer  granted  to 
the  church,  imprecations,  calling  for  the  destruction  of  particular  men, 
or  tribes  of  men,  must  now  be  improper  and  profane. 


THE       A  n  T I  C  L  E       HARMONIZED. 

First.  A  forgiving  spirit  fully  accords  with  all  the  other  branches 
o(  experimental  religion.  Its  harmony  with  the  love  of  benevolence  is 
very  manifest.  It  was  shown  to  be  the  nature  of  benevolence,  to  wish 
well  to  all,  whatever  might  be  the  character  they  possessed.  If  ene- 
mies can  be  loved,  they  can  be  forgiven.  The  spirit  of  benevolence 
and  that  of  forgiveness,  have  such  a  near  resemblance  as  to  be  scarcely 


378  SPIBIT    OF    F0R0IVE?n2SS. 

distinguisliable.  Benevolence,  however,  could  have  been  exercised, 
even  if  none  but  holy  beings  had  ever  existed ;  but  the  spirit  of  for- 
giveness  could  not. 

This  Article  has  no  disagreement  with  the  second  ;  for  while  it  ex- 
hibits the  good  man  as  exercising  a  forgiving  spirit  towards  his  worst 
enemies,  it  does  not  expect  him  to  delight  in  them,  until  they  shall 
evince  an  alteration  in  their  hostile  feelings.  But  as  a  placable  spirit 
wishes  no  ill,  even  to  an  inveterate  foe,  it  waits  and  longs  for  an  op- 
portunity  to  add  the  love  o^  complacency  io  that  of  benevolence. 

A  reconcilable  spirit  towards  those  of  our  fellow  men  with  whom  we 
have  been  at  variance,  harmonizes  with  that  actual  reconciliation  to 
God,  which  constitutes  the  subject  of  the  third  Article.  If  we  have  given 
up  our  enmity  against  Him,  whom  we  hated  more  than  any  other  be- 
ing  in  the  universe,  the  very  spirit  of  hatred  and  revenge  has  received 
a  death  wound.  When  we  are  at  peace  with  God,  we  are  prepared 
to  be  at  peace  with  men.  If  hostilities  are  still  kept  up,  the  Christian 
should  let  his  enemies  do  all  the  fighting  ;  at  least,  all  that  which  is 
the  result  of  angry  and  revengeful  feelings. 

Forgiveness  of  injuries  is  in  concord  with  repentance — the  subject 
of  the  fourth  Article.  Can  a  penitent,  who  is  confessing  to  God  that 
his  iniquities  are  more  than  the  hairs  of  his  head,  and  Mho  is  beseech, 
ing  him  freely  to  forgive  them  all, — can  he,  at  the  same  time,  be  un- 
willing  to  forgive  the  few  trespasses  that  have  been  committed  against 
himself?  He  will  say.  What  are  offenses  against  such  a  worm  of  the 
dust  as  I  am,  in  comparison  with  my  offenses  against  the  infinite  God ! 
His  godly  sorrow  will  exclude  all  bitterness  of  feeling  towards  his 
enemies,  even  if  they  continue  to  do- him  wrong.  See  2  Sam.  xvi. 
5—13. 

A  kind,  placable,  forgiving  spirit,  sweetly  coalesces  with  all  the 
other  gracious  affections  by  which  the  Christian  is  distinguished.  It 
harmonizes  with  his  faith  in  Christ ;  through  whom  he  expects  to 
obtain  the  forgiveness  of  a  multitude  of  sins — with  a  hope,  thence  de- 
rived, of  being  finally  admitted  to  heaven  as  a  monument  of  infinite 
grace — and  with  humility,  which,  as  the  moral  opposite  of  pride,  is  not 
contentious  nor  revengeful.  It  also  accords  with  his  hunger  and  thirst 
after  righteousness.  We  should  be  shocked,  rather  than  gratified,  to 
hear  any  one  speak  of  his  insatiable  desires  to  grow  in  grace,  at  the 
very  time  he  is  cherishing  in  his  heart  a  grudge  toward  his  Christian 
brother,  or  any  other  man :  for  these  are  such  affections  as  do  not  co- 
alesce. 

Secondly.  A  forgiving  spirit  is  in  unison  with  our  doctrinal  system* 
It  harmonizes  with  the  fo-st  two  Articles  ;  which  relate  to  God,  and  his 
works  of  creation  and  providence.  Every  system  of  religion  is  based 
on  the  belief,  that  there  is  some  over-ruling  power  which  controls  hu- 
man destin)^  And  the  character  it  ascribes  to  that  ruling  power,  gives 
its  complexion  to  the  whole  system.  No  scheme  of  religion  can  be 
calculated  to  make  those  who  embrace  it,  possess  a  character  more 
perfect  than  that  which  is  ascribed  to  its  deity,  its  object  of  supreme 
worship.  If  the  God  whom  they  adore  be  represented  as  implacable, 
it  can  not  be  expected  that  his  worshipers  will  be  of  a  forgiving  spirit. 
But  implacability  is  far  from  being  attributable  to  Jehovah,  the  God  of 


SPIRIT    OF    FORGIVENESS.  379 

the  scriptures.  It  is  in  view  of  his  benevolent,  forgiving  character, 
that  a  benevolent  and  forgiving  spirit  is  urged  upon  us.  When  the 
Savior  inculcated  on  his  disciples  love  to  their  enemies,  he  enforced  it 
by  saying,  "  That  ye  may  be  the  children  of  your  Father  which  is  in 
heaven ;  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust."  And  the  apostle  urges 
Christians  to  forgive  one  another,  by  saying,  "  Even  as  God,  for 
Christ's  sake,  hath  forgiven  you." 

There  is  no  discord  between  a  forgiving  spirit  and  the  third  Article. 
It  is  not  the  province  of  the  law  to  propose  forgiveness  to  such  as  may 
transgress  its  precepts,  nor  even  to  make  provision  for  it.  But  the 
character  which  it  exhibits  the  great  Lawgiver  as  possessing,  and 
which  it  requires  of  all  his  subjects,  is  not  implacable,  but  merciful. 
In  every  heart  where  the  moral  law  is  written,  there  necessarily  ex- 
ists the  spirit  of  forgiveness. 

Had  there  been  no  foundation  ^ov\he  fourth  doctrinal  Article,  name- 
ly, that  which  relates  to  apostacy,  there  would  have  been  no  place  for 
the  experimental  Article  noAv  before  us  ;  that  is,  had  the  moral  system 
known  nothing  of  such  beings  as  sinners  and  enemies,  it  could  never 
have  discovered  such  a  thing  as  the  spirit  of  forgiveness. 

The  Article  before  us,  is  in  perfect  consonance  with  the  Jifth  and 
eleventh  Articles  of  the  doctrinal  series  ;  the  former  of  which  relates  to 
the^great  sacrifice  that  was  made  for  sin ;  and  the  latter,  to  the  forgive- 
ness of  sin,  through  the  medium  of  that  sacrifice.  Here,  the  forgiv- 
ing spirit  is  displayed  to  infinite  advantage,  and  seems  calculated,  be- 
yond every  thing  else,  to  exert  an  influence  on  us,  for  whom  this  pro- 
pitiatory sacrifice  was  offered. 

The  sixth  doctrinal  Article  exhibits  the  Sovereign  of  the  universe, 
as  tendering  the  offer  of  forgiveness  to  every  rebel  on  earth,  who  shall 
return  to  him  through  the  mediation  of  his  Son.  And  what  shame  be- 
longs to  a  world  of  hell-deserving  sinners,  that  an  offer,  which  displays 
such  a  forgiving  spirit  on  the  part  of  their  injured  Sovereign,  should  be 
so  universally  and  obstinately  rejected ;  according  to  the  showing  of 
the  next  Article.  The  eighth,  which  relates  to  regeneration,  represents 
the  Supreme  King  as  being  so  strongly  inclined  to  exercise  forgiveness 
towards  rebels,  as  to  be  thereby  prompted  to  prepare  them,  by  the  re- 
newing of  the  Holy  Ghost,  to  receive  the  blessings  which  they  would 
otherwise  continue  to  refuse. 

The  twelfth  Article  shows  that  this  forgiving  spirit  towards  pardoned 
rebels,  has  a  permanency  in  the  heart  of  God.  We  are  assured  there 
is  no  more  condemnation  to  them  that  are  in  Christ  Jesus.  He  not 
only  remembers  no  more  their  former  sins,  but  also  pardons  all  their 
new  transgressions.  The  covenant  of  peace  made  with  them,  is  an 
everlasting  covenant. 

The  thirteenth  Article  exhibits  those  who  receive  forgiveness  here, 
as  having  it  ratified  when  they  are  placed  at  the  right  hand  of  Christ, 
in  the  day  of  judgment.  [Acts  iii.  19.]  After  this  public  manifesta- 
tion  of  their  acceptance,  they  will  be  received  to  glory,  and  will  forever 
enjoy  the  uninterrupted  favor  of  that  infinite  Being,  against  whom 
they  once  rebelled,  and  whom  they  hated  without  a  cause.  "  Whom 
he  justified,  them  he  also  glorified." 


380  SPIRIT    OK    FOKGlVENKSg. 

Now  what  can  be  better  adapted,  than  such  doctriiic^as  these,  to 
form  a  forgiving  character  ?  Can  we  conceive  of  any  other  system  of 
doctrine  so  well  calculated  to  produce  this  effect  ?  Certain  it  is,  that 
among  all  the  schemes  of  religion  which  have  been  propagated,  there 
ia  nothing  to  be  compared  with  it.  That  illustration  of  the  spirit  of 
forgiveness  which  the  gospel  furnishes,  is  the  greatest,  purest,  and  most 
attractive,  that  could  possibly  be  given.  The  motives  by  which  it  is 
urged  upon  us,  are  unspeakably  impressive.  If,  with  the  gospel  of 
Jesus  Christ  before  us,  we  can  indulge  and  justify  an  implacable,  re- 
vengeful spirit,  there  is  no  hope  that  any  scheme  of  doctrine  can  be 
found,  which  will  effect  a  reformation  in  our  views  and  feelings. 

Perhaps  some  may  think  that  the  doctrines  exhibited  in  the  ninth 
and  tenth  Articles,  (which  doctrines  represent  God  as  making  a  differ- 
ence among  his  enemies,  showing  mercy  to  some  and  not  to  others,) 
arc  not  entirely  consistent  with  a  kind,  forgiving  spirit.  They  may 
imagine,  that  these  doctrines  will,  as  it  were,  authorize  us  to  be  forgiv- 
ing  towards  some  of  our  enemies,  and  unforgiving  towards  others. 
The  scriptures  represent  God  as  possessed  of  a  forgiving  spirit  towards 
all ;  as  actually  forgiving  and  restoring  to  favor  all  who  repent ;  and 
as  giving  repentance  to  as  many  as  will  consist  with  the  interests  of 
his  extensive  and  everlasting  kingdom.  If,  therefore,  we  imitate  our 
Father  in  heaven,  we  shall  cherish  a  forgiving  spirit  towards  all  our 
enemies :  and  this  we  shall  manifest,  by  doing  them  good  as  we  have 
opportunity,  and  by  cheerfully  restoring  to  our  friendship,  all  such  as 
give  evidence  of  contrition  for  their  faults. 


REMARKS. 

1.  The  want  of  a  forgiving  spirit,  when  it  appears  in  the  church, 
forms  one  of  its  most  unlovely  features.  In  the  religion  of  Christ, 
the  spirit  of  forgiveness  has  great  prominence  ;  not  only  on  account 
of  his  precepts  and  examples,  which  were  wholly  in  its  favor,  but  be- 
cause  none  can  become  interested  in  his  salvation,  without  being 
driven  to  build  all  their  hopes  on  the  forgiving  mercy  of  God.  Nor  is 
it  a  single  oflense  which  is  forgiven  the  heirs  of  salvation ;  no,  the 
free  gift  is  of  many  offenses.  If  a  soul  be  saved  from  death,  it  is  ac- 
companied  with  the  hiding  of  a  multitude  of  sins.  Rom.  v.  16.  Ja. 
V.  20.  Now,  if  in  the  church  of  Christ,  composed  of  such  as  profess 
to  have  been  forgiven  innumerable  and  aggravated  transgressions, 
there  is  an  unwillingness  to  forgive  their  fellow  servants  a  few  incon- 
siderable offenses,  what  an  unlovely  and  unnatural  appearance  does  it 
present !  In  that  portion  of  the  church  which  is  on  the  earth,  there 
must  needs  be  continual  calls  for  the  exercise  of  mutual  forbearance 
and  forgiveness.  Without  a  repentant  and  forgiving  spirit,  there  can 
be  no  peace.  Where  offenders  are  unwilling  to  confess  their  faults, 
and  the  offended  to  forgive,  the  church  presents  to  her  enemies  a  very 
iinamiable  aspect.  Such  things  within  her  sacred  walls,  do  her  greate-r 
injury  than  all  the  battering  rams  which  can  bo  brought  against  her 
from  without.  All,  therefore,  who  love  her  best  interests,  will  unite  in 
the  prayer,   *' Peace  be  within  thy  walls."      But  no  peace  can  be 


SPIRIT    OF    FORGIVENESS.  381 

there,  if  the  spirit  of  forgiveness  ba  not  there.  Two  individuals,  if 
they  indulge  a  hostile,  revengeful  spirit  towards  each  other,  are  enough 
to  disturb  the  peace  of  a  whole  church.  In  an  inspired  epistle  to  a 
church,  Paul  names  two  individuals,  (female  members,)  who  appeared 
to  be  at  variance  ;  beseeching  them  to  be  of  the  same  mind  in  the  Lord. 
Phil.  iv.  2.  Lst  us,  my  brethren,  cultivate  and  manifest  the  meek, 
peaceable,  and  forgiving  spirit  of  our  Master,  or  make  no  pretension  to 
be  his  disciples.  A  revengeful,  unfoi'giving  disciple  of  Christ — what 
a  contradiction ! 

2.  In  view  of  the  amiablencss  of  a  forgiving  spirit,  we  discover  one 
reason  why  the  light  of  the  church  has  often  been  increased  by  perse- 
cution. The  same  things  that  have  displayed  bitterness  and  revenge, 
on  the  part  of  her  enemies,  have  called  forth  from  her  the  spirit  of  for- 
giveness. When  did  the  spirit  of  forgiveness  in  our  blessed  Lord, 
appear  to  so  great  advantage,  as  when  his  enemies,  under  the  influence 
of  revenge,  were  persecuting  him  even  unto  death  ?  Never  has  the 
forgiving  spirit  of  the  divine  Jesus  been  so  well  illustrated  by  his  dis- 
ciples, as  when  they  have  been  in  the  fire  of  persecution.  How  lovely 
did  the  first  Christian  martyr  appear,  in  praying  for  his  murderers,  that 
the  Lord  would  not  lay  that  sin  to  their  charge.  The  great  apostle  of 
the  gentiles  manifested  very  much  of  this  spirit  toAvards  the  Jews,  at 
the  very  time  when  he  knew  they  were  entering  into  conspiracies 
against  his  life.  He  could  say  with  sincerity,  "  My  heart's  desire  and 
prayer  to  God  for  Israel  is,  that  they  might  be  saved."  The  pecuhar 
advantage  that  a  time  of  persecution  has  given  the  followers  of  Christ, 
to  display  the  excellency  of  their  benevolent,  forgiving  spirit,  in  con- 
trast with  the  malicious  and  murderous  spirit  of  their  enemies,  is  one 
reason  why  the  blood  of  the  martyrs  has  proved  to  be  the  seed  of  the 
church. 

3.  This  Article  of  Christian  experience,  discovers  one  of  the  moral 
impediments  in  the  way  of  effecting  the  conversion  of  sinners,  and 
discipling  the  nations.  The  scripture  testifies  of  men,  that  they  hate 
one  another,  and  that  they  are  implacable  and  unmerciful.  Nor  is  this 
unlovely  character  a  thing  of  which  they  wish  to  be  divested.  If 
Christ  would  secure  men  against  future  punishment,  and  still  allow  them 
to  retain  their  piques  and  enmities,  and  to  avenge  themselves,  it  would 
not  be  so  difficult  to  fill  the  ranks  in  the  Christian  army.  But  when 
ho  is  heard  unequivocally  to  assert,  "  If  ye  forgive  not  men  their  tres- 
passes,  neither  will  j^our  Father  forgive  your  trespasses  :  "  and  again, 
that  if  it  be  not  done  from  the  heart,  it  will  not  rescue  us  from  the 
place  of  torment ;  we  find  that  it  is  no  easy  thing  to  make  Christians. 
Men  are  apt  to  wonder  why  the  Bible  says  so  much  about  the  neces- 
sity  of  the  special  agency  of  the  Holy  Ghost,  to  effect  their  conversion. 
The  necessity  arises  from  the  moral  impediments  which  our  wicked 
hearts  present ;  and  among  these,  an  unforgiving  spirit  is  one  of  no 
inconsiderable  magnitude.  Selfish  hearts  are  entirely  opposed  to  the 
exercise  of  Christian  forgiveness.  Selfish  motives  may  sometimes  pre- 
vail with  a  sinner  to  relinquish  open  hostihties,  and  become  apparently 
reconciled  to  his  enemy  ;  but  to  transform  a  revengeful  into  a  forgiv- 
ing  spirit,  a  spirit  that  shall  forgive  all  enemies  and  love  to  forgive  thorn, 
is  be^'ond  the  power  of  man  ;  it  needs  the  mightier  power  of  God. 

48 


382  self-denial. 


ARTICLE    X. 

Self-denial  is  a  distinctive  feature  of  genuine  christian 
experience. 

It  concerns  us  to  form  a  correct  and  definite  idea  of  that  self-denial 
which  is  exhibited  in  the  scriptures  ;  also,  to  see  what  is  the  evidence 
of  its  being  made  essential  to  the  Christian  character. 

I.  Let  us  seek  to  understand  what  is  meant  by  self-denial.  The 
Savior  said,  "If  any  man^will  come  after  me,  let  him  deny  himself. ^^ 
A  man's  denying  himself  stands  opposed  to  his  pleasing  himself:  or, 
perhaps,  with  stricter  propriety,  it  may  be  said,  he  is  pleased,  for  the 
sake  of  promoting  a  greater  good,  to  surrender  that  which  is  in  itself 
dear  ;  or  do  that  which  is  in  itself  an  unpleasant  service.  In  the  self, 
denying  spirit  which  is  enjoined  by  the  Savior,  the  following  things 
are  implied : 

1.  The  voluntary  relinquishment  of  all  those  pleasures  which  are 
sinful.  The  scripture  speaks  of  "the  pleasures  of  sin."  In  this 
world  of  probation,  sinners  are  not  only  suffered  to  have  a  degree  of 
happiness,  but  also  to  derive  some  of  it  from  their  sins.  Though  they 
lose  a  far  greater  and  purer  enjoyment,  still  their  very  sin  has  its  pleas- 
ures. The  intemperate  derive  a  present  gratification  from  indulging 
themselves  in  excessive  eating  and  drinking.  The  lascivious  have  their 
pleasures  of  sin.  They  who  have  been  luxurious  and  wanton,  are  said 
to  have  lived  in  pleasure  on  the  earth  :  and  a  night  devoted  to  feasting 
and  vain  mirth,  is  called  "the  night  of  pleasure."  A  sinful  world  is 
full  of  sinful  pleasures.  These  are  very  extensively  idolized ;  for  men 
are  "  lovers  of  pleasures  more  than  lovers  of  God."  To  the  happiness 
of  wicked  men,  they  are  what  the  right  eye  and  the  right  hand  are  to 
the  body.  But  as  a  right  eye  or  a  right  hand,  when  they  endanger  the 
life  of  the  body,  are  to  be  given  up,  so  are  these  soul-destroying  pleas- 
ures to  be  abandoned.  "  If  thy  right  eye  offend  thee,"  said  the  divine 
Teacher,  "  pluck  it  out ;  and  if  thy  right  hand  offend  thee,  cut  it  off"." 
Self-denial  requires  that  every  forbidden  enjoyment,  every  sinful  pleas- 
ure, be  given  up  ;  for  the  grace  of  God  teaches  us  to  deny  ungodliness 
and  worldly  lusts.  When  we  pertinaciously  retain  any  one  of  the 
pleasures  of  sin,  it  is  an  evidence  that  no7ie  are  relinquished  from 
proper  motives.  If  we  are  influenced  by  right  motives,  we  shall  deny 
ourselves  the  pleasures  of  sin,  because  they  are  sinful ;  and  such  mo- 
tives will  influence  us  to  relinquish  all  those  pleasures  which  are  of 
this  character. 

2  Self-denial  supposes,  not  only  the  relinquishment  of  those  grat- 
ifications Avhich  are  in  themselves  sinful,  but  a  willingness  to  give  up 
those  which  are  innocent,  when  the  interests  of  the  kingdom  of  God 
render  it  necessary.  Self-denial  can  therefore  be  practiced  by  such 
beings  as  have  no  sinful  pleasures  to  renounce.  The  sinless  Jesus 
practiced  self-denial,  and  that  to  an  infinite  degree.      And  when  he 


SELF-DENIAL.  383 

required  his  followers  to  forsake  houses,  and  brethren,  and  sisters,  and 
father,  and  mother,  and  wife,  and  children,  and  lands,  for  his  name's 
sake,  it  was  not  because  the  enjoyment  of  these  things  was  in  itself 
unlawful.  Even  when  we  forsake  all  these  things  for  Christ,  he  com- 
monly leaves  us  in  possession  of  them.  In  his  sight,  we  practice  self- 
denial,  if  we  give  them  all  up,  and  submit  it  to  him,  either  to  take 
them  from  us,  or  leave  them  in  our  hands,  as  shall  best  subsei've  the 
interests  of  his  kingdom.  In  the  exercise  of  self-denial,  the  primitive 
Christians  not  only  submitted  to  the  loss  of  property,  when  it  was 
wrested  from  them,  so  that  they  took  joyfully  the  spoiling  of  their 
goods  ;  they  also  voluntarily  devoted  much  of  their  substance  to  the 
cause  of  Christ.  To  further  such  a  glorious  cause,  the  apostles  for- 
sook all  they  had.  The  spirit  which  governed  them  is  breathed  out  in 
these  words  of  Paul,  in  his  second  epistle  to  the  church  at  Corinth  :  "  I 
will  very  gladly  spend  and  be  spent  for  you,  though  the  more  abun- 
dantly  I  love  you,  the  less  I  be  loved."    2  Cor.  xii.  15. 

It  must  never  be  forgotten,  that  self-denial  is  accompanied  with  a 
cross-hearing  spirit ;  and  indeed  can  not  exist  without  it.  When 
Christ  had  said,  "  If  any  man  will  come  after  me,  let  him  deny  himself" 
he  immediately  added,  "and  take  up  his  cross,  and  follow  me."  This 
implies,  that  if  he  does  the  one,  he  will  do  the  other ;  if  he  denies 
himself,  he  will  take  up  his  cross.  But  what  is  meant,  it  may  be  ask- 
ed,  by  the  Christian's  cross  ?  Reference  is  undoubtedly  had  to  the 
cross  on  which  the  Savior  died.  This  cross  was  laid  in  his  way,  and 
the  glory  of  God  and  the  salvation  of  men,  requii'ed  that  he  should  not 
only  bear  it,  but  expire  on  it.  The  same  spirit  of  self-denial,  which  he 
manifested  in  that  act,  he  requires  of  every  one  of  his  followers.  Some 
of  them  have  had  a  literal  cross  thrown  athwart  their  path  ;  and  the 
interests  of  their  Master  have  required  them  to  evince  their  self-denial, 
by  submitting  to  crucifixion.  We  hear  one  of  the  followers  of  the 
Lamb  saying,  in  view  of  such  sufferings,  "  I  am  ready  not  to  be  bound 
only,  but  also  to  die  for  the  name  of  the  Lord  Jesus."  Acts  xxi.  13. 
This  is  a  good  illustration  of  a  cross-bearing  spirit. 

Every  self-denying  act  may  be  considered  a  cross,  which,  when 
Providence  places  it  in  our  way,  it  is  our  duty  to  take  up  and  bear. 
Selfishness  would  invent  excuses  for  going  around  it :  but  a  self-deny- 
ing spirit  enables  the  Christian  to  silence  objections,  and  go  forward  in 
the  path  of  duty,  even  when  he  finds  it  beset  with  briers  and  thorns. 
Self-denial  has  done  wonders  in  promoting  a  benevolent  and  efficient 
discipline  in  the  church  of  Christ ;  and  without  such  a  spirit,  discipline 
will  be  either  neglected  or  abused.  It  is  of  vital  importance,  both  to 
preserve  the  internal  purity  of  the  church,  and  to  promote  its  extension 
in  the  earth.  Had  there  been  no  self-denial  exercised,  the  apostles 
would  not  have  endured  so  many  privations  and  persecutions  for  the 
elects'  sake,  that  they  might  obtain  the  salvation  which  is  in  Christ 
Jesus.  2  Tim.  ii.  10.  And  were  no  such  spirit  prevalent  in  our  own 
times,  it  is  more  than  probable  that  those  missionaries,  who  have  relin-  • 
quished  all  the  delights  of  civilized  life  to  live  and  die  in  pagan  lands, 
would  have  found  reasons  enough  for  remaining  at  home.  These  cases 
of  self-denying  duty  are  instanced,  merely  to  illustrate  what  is  intend, 
ed  by  the  Christian's  taking  up  his  cross. 


384  SKLF-DEXIAL. 

3.  It  is  necessary  to  be  distinctly  understood,  that  we  exercise  no 
tme  self-denial,  only  when  we  deny  ourselves  for  the  good  of  others.  If 
there  were  but  one  being  in  the  universe,  thgre  would  be  no  place  for 
its  exercise.  Had  the  Deity  forever  remained  alone,  his  love  would 
have  been  of  a  holy,  and  not  of  a  selfish  nature  ;  but  there  would  have 
been  nothing  to  call  forth  a  spirit  of  self-denial. 

That  self-denial  which  helps  constitute  the  Christian  character,  does 
not  consist  in  relinquishing  one  selfish  enjoyment,  for  the  sake  of  secu- 
ring another.  A  man  may  give  up  one  sinful  pleasure,  for  the  sake  of 
enjoying  another  equally  sinful ;  but  this  is  not,  in  any  proper  sense, 
the  spirit  of  self-denial.  Some  may  think  that  the  spendthrift  has  de- 
nied  himself,  because  he  has  become  a  miser.  But  the  truth  is,  that  he 
has  surrendered  one  kind  of  selfish  gratification,  only  that  he  may  in- 
dulge in  another,  that  is  no  less  selfish.  Should  a  man  who  has  idol- 
ized money,  all  at  once  become  exceedingly  lavish  of  it  in  charity,  it 
might,  at  first  glance,  seem  to  be  an  act  of  great  self-denial ;  but  if  we 
ascertain  that  he  did  it  just  because  he  loved  popularity  more  than 
money,  we  are  satisfied  that  no  real  self-denial  has  been  exercised. 

The  relinquishment  of  present  good,  for  the  sake  of  that  which  is 
future,  is  not  that  denying  of  one's  self,  which  the  Savior  made  a  re- 
quisite to  discipleship.  The  thing  required  is,  not  that  a  man  should 
deny  himself  for  the  sake  of  his  own  good,  but  for  the  good  of  others. 
That  forsaking  of  all,  which  Christ  required  of  his  followers,  was  to 
be  done  for  his  sake :  "  Every  one  that  hath  forsaken  houses,  &c.  for 
my  name's  sake."  "  And  whosoever  will  lose  his  Vi^eformy  sake,  shall 
find  it."  Matt.  xix.  29,  and  xvi.  25.  In  the  thirteenth  chapter  of  the 
first  epistle  to  the  Corinthians,  the  apostle  supposes  two  cases,  both  of 
which  were  apparently  very  striking  acts  of  self-denial ;  namely,  a 
man's  bestowing  all  his  goods  to  feed  the  poor,  and  his  giving  his  body 
to  be  burned ;  and  then  he  proceeds  to  tell  us,  that  if  he  does  all  this 
without  charity,  it  will  profit  him  nothing.  In  close  connection  with 
this  he  informs  us,  that  it  is  one  of  the  characteristics  of  charity,  that 
she  seeketh  not  her  own.  One  of  the  sacrifices  which  is  here  supposed, 
namely,  a  man's  giving  his  body  to  bo  burned,  must  be  understood  to 
be  made  for  the  sake  of  securing  happiness  in  the  world  to  come ;  and 
yet  even  this  is  declared  to  be  worthless.  A  man's  giving  up  his  hap- 
piness  in  one  world,  merely  for  the  sake  of  securing  it  in  another,  is, 
in  no  proper  sense,  an  act  of  self-denial ;  any  more  than  parting  with 
his  possessions  in  one  country,  in  order  to  purchase  those  which  are 
more  valuable  in  another. 

But  does  not  God,  it  will  be  asked,  promise  future  rewards,  with  a 
view  to  excite  to  the  performance  of  self-denying  actions  ?  To  this  it 
may  be  replied, 

1st.  It  is  to  them  only,  who  have  the  genuine  spirit  of  self-denial, 
that  God  promises  any  reward.  At  the  same  time  that  our  blessed 
Lord  inculcated  self-denial  as  essential  to  discipleship,  he  said,  "  Who- 
soever will  lose  his  life  for  my  sake,  shall  find  it."  He  did  not  .say, 
Whosoever  will  lose  his  life  for  his  own  sake,  or  merely  for  the  sake 
of  finding  it,  shall  therefore  find  it.  The  promise  of  eternal  blessed- 
ness to  such  an  unselfish  afiection  as  losing  our  life  for  Christ's  sake, 
serves  to  show  what  a  high  value  is  put  upon  disinterested  religion  by 


SELF-DKNIAL.  335 

Him  who  is  to  ho  the  Judge  of  quick  and  dead.  Tiie  reward  prom, 
ised  to  disinterested  actions,  certainly  can  not  be  designed  to  encour- 
age  a  mercenary  spirit.  Yet  we  can  all  see  it  is  highly  proper  that 
such  actions  should  be  distinguished,  by  being  rewarded. 

2dly.  Such  is  the  nature  of  the  reward  promised,  that  it  can  be 
enjoyed  only  by  those  who  deny  themselves,  for  the  sake  of  promoting 
the  glory  of  God  and  the  good  of  their  fellow  men.  That  eternal 
life  which  is  promised,  is  to  consist  in  knowing  the  only  living  and 
true  God,  and  Jesus  Christ  whom  he  hath  sent ;  as  also  in  loving 
and  serving  them,  without  fear,  in  holiness  and  righteousness,  all  the 
days  of  our  existence.*  They,  who  deny  themselves  present  enjoyment 
from  no  higher  motive  than  to  secure  their  own  happiness  in  eternity, 
do  not,  in  any  proper  sense,  have  respect  to  the  recompense  of  the 
reward.  They  do  not  truly  desire  that  reward  which  God  has  prom- 
ised to  them  that  love  him.  Truly  to  desire  such  a  reward,  necessa- 
rily  supposes  a  disinterested  frame  of  mind.  They  who  deny  them- 
selves for  their  own  sake,  instead  of  doing  it  for  Christ's  sake,  have 
no  meetness  for  the  inheritance  of  the  saints  in   light. 

II.  Having  taken  an  imperfect  view  of  the  nature  of  self-denial, 
let  us  now  turn  our  attention  to  the  evidence  of  its  being  esasnliai  to 
the  Christian  character. 

1.  Without  a  spirit  of  self-denial,  we  can  have  no  excellency  of 
character  ;  we  can  have  nothing  better  than  selfishness.  And  what 
is  more  pointedly  reprobated  in  the  word  of  God,  than  a  selfish  char- 
acter? This  is  the  first  thing  which  Paul  mentions  as  causing  the 
perilous  times  of  the  last  days  :  "  For  men  shall  be  lovers  of  their 
own  selves."  2  Tim.  iii.  2.  Israel  was  condemned  as  an  empty  vine, 
not  because  he  was  absolutely  fruitless,  but  because  he  brought  forth  fruit 
unto  himself.  Hos.  x.  1.  Timothy  is  commended  by  Paul,  because 
he  differed  from  those  who  sought  their  own,  and  not  the  things  of 
Jesus  Christ.  Phil.  ii.  20,  21.  Selfishness,  through  all  the  f.acred 
books,  is  condemned  as  a  sin ;  yea  more,  as  a  sin  that  comprehends 
the  whole  of  a  sinful  character.  Surely,  then,  there  can  be  no  moral 
excellence  where  there  is  nothing  better  than  a  spirit  of  selfishness. 
And  there  can  be  nothing  better,  wiiere  there  is  no  spirit  of  self-denial. 
It  is  vain  to  imagine  that  we  can  have  disinterested  love  to  our  fellow 
men,  and  yet  have  no  willingness  to  make  personal  sacrifices  to  pro- 
mote their  happiness. 

2.  Without  self-denial,  we  are  destitute  of  the  spirit  of  Christ, 
and  therefore  are  none  of  his.  Christ  had  a  self-denying  spirit. 
Nothing  was  more  prominent  in  his  character  than  this.  The  occa- 
sion which  led  him  explicitly  to  enjoin  self-denial  on  his  followers, 
was  this  :  He  made  his  disciples  acquainted  with  the  sufferings 
he  was  about  to  undergo  at  Jerusalem.  This  led  Peter  to  dissuade  him 
from  enduring  those  sufferings.  But  he  told  Peter  that  he  was  an  of. 
fense  to  him,  and  that  he  savored  not  the  things  that  were  of  God,  but 
those  that  were  of  men.     Immediately  upon  this  it  is  added  :  "  Then 

*  "  This  day,"  said  Brainard,  "  I  saw  clearly  that  I  ulioiild  never  ho  happy,  yea,  that 
God  himself  could  not  make  me  happy,  unless  I  could  be  in  a  capacity  to  please  and 
glorify  him  forever.  Takeaway  this,  and  admit  me  into  all  the  fine  heavens  that  can 
be  conceived  of  by  men  or  angels,  and  I  should  bo  miserable  forever." 


386  SELF-DENIAL. 

said  Jesus  unto  his  disciples,  If  any  man  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross  and  follow  me.  For  whosoever 
will  save  his  life,  shall  lose  it :  and  whosoever  will  lose  his  life,  for  my 
sake,  shall  find  it."  Here  we  have,  first,  a  display  of  the  self- 
denying  spirit  of  the  Master  ;  and  next  we  are  advertised,  that  unless 
we  possess  a  similar  spirit,  we  cannot  be  his  disciples.  See  Matt.  xvi. 
21—25. 

At  another  time,  Christ  inculcated  self-denying  duties  on  his  disci- 
ples, by  telling  them  that  the  Son  of  Man  came,  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many.  Matt.  xx. 
28.  To  the  saints  at  Rome,  the  apostle  says,  "  Let  eveiy  one  of  us 
please  his  neighbor,  for  his  good,  to  edification."  This  exhortation 
he  enforces  by  the  example  of  Christ :  "  For  even  Christ  pleased  not 
himself."  And  to  the  saints  at  Philippi,  he  says,  "  Look  not  every 
man  on  his  own  things,  but  every  man  also  on  the  things  of  others. 
Let  this  mind  be  in  you,  Avhich  was  also  in  Christ."  He  then  pro- 
ceeds to  show  what  unbounded  self-denial  the  Redeemer  practiced. 
He  who  thought  it  not  robbery  to  be  equal  with  God,  made  himself  of 
no  reputation,  and  humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross.     See  Phil.  ii.  4 — 8. 

The  self-denial  which  is  called  for  in  the  bestowment  of  alms,  is 
urged  upon  us  by  the  example  of  Christ.  "  For  ye  know,"  said  the 
apostle,  "  the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  ye  through  his  poverty  might 
be  rich."  2  Cor.  viii.  9.  The  self-denial  which  is  required  in  risk- 
ing our  lives  for  the  good  of  others,  is  also  urged  upon  us  by  the  same 
divine  example.  "  Hereby  perceive  we  the  love  of  God,  because  he  laid 
down  his  life  for  us :  and  we  ought  to  lay  down  our  lives  for  the  breth- 
ren."    1  John  iii.  16. 

In  the  humiliation  and  sufferings  of  the  Son  of  God  for  the  redemp- 
tion of  men,  we  have  the  greatest  possible  display  of  the  spirit  of  self- 
denial.  The  display  was  none  the  less  perfect,  because  the  Father,  who 
pleased  to  bruise  him,  has  also  been  pleased  to  exalt  him,  and  give  him 
a  name  above  every  name.  Such  unbounded  self-denial  could  not  con- 
sistently go  unrewarded,  or  receive  any  less  reward  than  one  which 
is  infinite.  Some  may  suppose  that  this  reward  (namely,  his  own  per- 
sonal exaltation)  was  the  very  thing  which  made  him  willing  to  suffer ; 
since  the  scripture  informs  us  it  was  foi'  the  joy  set  before  him,  that  he 
endured  the  cross.  By  the  joy  set  before  him,  which  reconciled  him 
to  the  pain  and  shame  of  the  cross,  we  ought  not  to  understand  his 
personal  exaltation,  so  much  as  the  good  which  he  saw  his  death  would 
be  the  means  of  accomplishing.  He  saw  that  he  should  save  a  great 
multitude  of  fallen  creatures  from  sin  and  ruin  ;  and  that  their  salva- 
t  on,  instead  of  weakening  divine  government,  would  gloriously  es- 
tablish it.     Seelsa.  liii.  10— 12. 

In  view  of  the  infinite  self-denial  which  Christ  exhibited,  can  it  be 
a  question,  whether  self-denial  is  essential  to  the  character  of  a  Chris- 
tian  ?  Must  not  a  follower  of  Christ  consent  to  undergo  privations, 
and  make  sacrifices  of  time,  property,  and  other  things  which  he  deems 
valuable,  for  the  sake  of  glorifying  God  and  benefiting  his  fellow 
men  ?  And  can  there  be  much  of  the  spirit  of  Christ,  where  there  is 
not  a  willingness  to  practice  much  self-denial  ? 


SELF-DENIAL.  387 

3.  There  is  nothing  more  explicitly  enjoined,  or  described  as  being 
more  absolutely  requisite  in  every  follower  of  the  Lamb,  than  this  ; 
that  he  should  deny  himself.  "  If  any  man  will  come  after  me,"  said 
the  holy  Jesus,  "  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me."  Matt.  xvi.  24.  This  was  as  much  as  if  he  had  said.  No  man 
can  be  my  disciple  on  any  lower  conditions  than  these.  At  another 
time,  when  he  was  followed  by  a  great  multitude,  he  turned  and  said 
unto  them,  "If  any  man  come  to  me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and  his 
own  life  also,  he  can  not  be  my  disciple.  And  whosoever  doth  not 
bear  his  cross,  and  come  after  me,  can  not  be  my  disciple."  Luke 
xiv.  26,  27.  To  enforce  the  necessity  of  a  spirit  of  self-denial,  as  a 
qualification  for  discipleship,  he  makes  two  interrogatory  suppositions. 
In  the  first,  he  intimates  that  a  man  who  is  about  to  build  a  tower, 
ought  first  to  count  the  cost,  and  see  whether  it  does  not  exceed  his 
means  ;  lest  peradventure,  his  labor  should  be  lost,  and  serve  only  to 
cover  him  with  shame,  for  having  undertaken  what  he  was  unable  to 
finish.  In  the  second,  he  inquires  whether  a  king  does  not,  before 
going  to  war,  weigh  well  the  chances  of  success  ;  intimating  that  it 
would  be  folly  to  risk  a  battle,  where  there  was  no  prospect  of  being 
victorious.  After  making  these  suppositions,  he  immediately  adds, 
*'  So  likewise,  whosoever  he  be  of  you  that  forsaketh  not  all  that  he  hath, 
he  can  not  be  my  disciple."  Here  we  have  the  application  of  the  two 
cases  that  he  had  just  supposed.  By  them,  he  designed  to  tell  all  Avho 
heard  him,  how  they  could  so  enter  on  a  religious  life,  as  to  endure  to 
the  end,  and  be  saved  ;  how  they  could  so  build,  as  surely  to  finish — 
so  fight,  as  inevitably  to  conquer  :  they  must  forsake  all  for  Christ — 
give  up  all  into  his  hands,  and  be  ready  to  practice  every  act  of  self- 
denial  to  which  the  interests  of  his  kingdom  might  call  them.  This 
was  as  much  as  to  tell  them,  and  all  others,  that  whatever  fair  appear- 
ances any  one's  religion  may  have,  it  resembles  the  unfinished  tower 
and  the  defeated  army,  if  it  is  not  based  on  a  spirit  of  self-denial. 
Whosoever  he  he  of  you  that  forsaketh  not  all  that  he  hath,  he  can  not  he 
my  disciple.  He  may  be  in  the  church — may  even  enjoy  high  ofllicial 
rank  and  blameless  reputation  therein ; — but  if  he  lack  the  grace  of 
self-denial,  he  can  not  be  my  disciple. 

This  branch  of  experimental  religion  is  supported  by  the  word  of 
God.  There  is  much  for  it,  and  nothing  against  it.  We  have  already 
seen  that  it  is  not  contradicted  by  the  doctrine  of  rewards,  when  that 
doctrine  is  rightly  understood.  It  is  true,  the  scriptures  testify  that 
wisdom's  ways  are  pleasantness,  and  that  all  her  paths  are  peace  ; 
but  this  does  not  imply  that  no  self-denial  is  required  of  those  who 
tread  those  paths.  Self-denial  is  not  destructive  of  happiness.  The 
Savior  declares,  "  Every  one  that  hath  forsaken  houses,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands,  for  my 
name's  sake,  shall  receive  an  hundred  fold,"  (that  is,  in  the  present 
world,)  "and  shall  inherit  everlasting  life."  Matt.  xix.  29.  Self, 
denying  actions,  without  a  self-denying  spirit,  would  be  productive  of 
no  enjoyment ;  but  a  self-denying  spirit  is  the  source  of  holy  joy,  even 
in  the  midst  of  privations  and  sufferings  in  the  cause  of  Christ.  The 
most  self-denying  servant  of  Christ,  who  has  forsaken  all,  that  he  might 


388  SELl-DEMAL. 

carry  iho  news  of  gospel  salvation  to  the  heathen,  has  probably  more 
of  the  presence  of  his  Master  and  of  the  joys  of  his  salvation,  than 
■what  is  enjoyed  by  his  fellow  servants  who  tarry  at  home.  These 
sacrifices  are  not  made  for  the  sake  of  these  higher  joys,  but  rather 
trom  love  to  Christ  and  the  souls  of  men  ;  but  Christ  delights  to  honor 
those  who  honor  him.  Disinterested  affections  and  actions  prepare 
us  for  disinterested  enjoyments  ;  and  such  enjoyments  are  of  a  supe- 
rior character  ;  they  are  unspeakable,  and  full  of  glory. 


THE      ARTICLE      HARMONIZED. 

First.  Let  us  notice  its  harmony  with  other  Articles  of  the  present 
series.  There  is  no  want  of  agreement  between  this  and  any  other 
of  the  Christian's  experiences  :  but  with  some  of  them  the  agreement 
is  very  apparent.     To  these  cases  I  shall  confine  my  remarks. 

This  Article  has  a  very  manifest  agreement  with  the  first.  That 
Article,  the  reader  will  remember,  relates  to  benevolence,  or  universal 
good  will.  These  tw  o  Articles  are  so  much  alike,  that  it  may  seem  at 
first  as  if  they  were  identically  the  same.  There  is,  however,  a  per- 
ceptible  difference  between  them.  Love  may  be  of  an  unselfish  na- 
ture, even  when  it  is  exercised  towards  one's  self.  If  the  Deity  had 
forever  remained  w'ilhout  a  creation,  his  love  to  himself  would  have 
been  of  a  holy,  disinterested  nature  :  but  in  this  case,  it  could  not  have 
assumed  the  character  of  self-denial.  If  there  had  been  no  sin  nor 
misery  in  the  intelligent  system,  all  would  have  been  full  of  good  will 
towards  each  other ;  but  in  this  case,  that  modification  of  love,  called 
self-denial,  would  probably  have  found  no  place  for  its  exercise.  It  is 
of  the  nature  of  good  will,  to  have  a  kind  regard  to  the  happiness 
of  our  fellow  beings  ;  and,  in  accordance  with  this,  self-denial  gives  up 
some  of  its  own  enjoyment,  for  the  sake  of  imparting  to  others  more 
than  it  surrenders  ;  thus  increasing  the  common  stock  of  happiness. 
It  submits  to  suffer  positive  evil,  for  the  purpose  of  removing  a  greater 
evil  from  those  on  whose  account  it  consents  to  suffer.  There  is  no  bar- 
mony  between  disinterested  benevolence,  and  that  self-indulgent  spirit 
which  refuses  to  make  sacrifices  to  promote  the  good  of  others.  To 
this  agree  the  woi'ds  of  the  apostle  John :  "  But  whoso  hath  this 
world's  good,  and  seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the  love  of  God  in  him  ?" 
We  are  here  taught  that  the  man  who  is  destitute  of  the  spirit  of 
self-denial,  is  also  destitute  of  the  spirit  of  benevolence — if  he  has  no 
heart  to  make  any  sacrifice  to  promote  his  brother's  happiness,  he 
exhibits  no  evidence  of  possessing  that  love  which  is  without  dissim- 
ulation. 

The  harmony  ])etween  this  and  the  third  Article  is  easily  discovered. 
If  our  submission  to  God  is  restricted  by  selfish  conditions,  it  does  not 
accord  with  self-denial.  But  when  the  real  language  of  the  heart  is, 
Not  as  I  will,  hut  as  thou  wilt,  it  entirely  agrees  with  it.  In  this  case, 
we  submit  to  that  suffering,  which  the  glory  of  God  and  the  interests 
of  his  kingdom,  make  it  necessary  Ave  should  endure. 

Self-denial  is  in  unison  with  repentance.     The  penitent  condemns 


SELF-DENIAL.  389 

all  his  selfish  feelings  and  actions ;  and  is  ashamed  to  see  how  much 
he  has  made  of  his  little  self;  but  he  has  no  shame  on  account  of  those 
feelings  and  actions,  the  motives  of  which  have  risen  above  self,  and 
self-indulgence. 

This  grace  of  the  Spirit  has  an  evident  agreement  with  humility, 
the  subject  of  the  seventh  Article.  Humility  is  a  lowly  feeling,  in  the 
exercise  of  which  we  do  not  think  of  ourselves  more  highly  than  we 
ought  to  think.  In  the  exercise  of  this  lowliness  of  mind,  it  will  be 
natural  to  deny  ourselves  for  the  glory  of  God  and  the  good  of  our 
fellow  men  ;  while  pride,  which  makes  every  thing  of  self,  refuses  to 
submit  to  personal  sacrifices,  either  for  the  honor  of  the  Creator,  or  the 
benefit  of  fellow  creatures. 

Secondly.  The  spirit  of  self-denial  is  in  harmony  with  the  doctrinal 
Articles.  With  some  of  them  its  agreement  is  very  discernible.  It 
is  so  with  the  third.  The  law  requires  that  we  love  God  with  supreme 
regard,  and  our  neighbors  as  ourselves.  Were  we  to  refuse  to  make 
those  sacrifices  of  our  own  comforts,  which  His  glory  and  their  wel- 
fare demand,  would  it  not  be  in  contrariety  to  the  spirit  of  the  law  ? 

In  the  fnurtJi  Article  of  doctrines,  we  were  led  to  contemplate  men 
as  fallen,  sinful,  selfish  creatures  ;  and  in  the  eighth,  were  led  to  view 
some  of  them  as  undergoing  a  fundamental  change.  And  here,  in 
this  Article  of  experience,  we  discover  one  proof  that  this  change  is 
fundamental ;  the  regenerated  have  now  a  heart  to  deny  themselves, 
to  further  the  gospel,  and  augment  the  happiness  of  a  ruined  world. 

But  there  is  no  one  of  the  Articles  of  our  creed,  with  which  the 
spirit  of  self-denial  has  such  a  manifest  harmony,  as  the Jifih,  which 
relates  to  the  infinite  sacrifice  which  has  been  made  for  the  redemption 
of  men.  It  has  already  been  shown,  that  in  the  exercise  of  self- 
denial  we  imitate  the  Son  of  God ;  and  that  without  this,  we  have 
not  his  Spirit,  and  are  none  of  his.  Let  us  now  take  a  view  of 
this  great  sacrifice,  as  manifesting  the  spirit  of  self-denial  in  God  the 
Father.  "  For  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,"  (these  are  the  words  of  the  Son  himself,)  "  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  everlasting  life."  One  apos- 
tle, speaking  on  this  subject,  says,  "He  spared  not  his  own  Son,  but 
delivered  him  for  us  all."  Another  says,  "  In  this  was  manifested  the 
love  of  God  towards  us,  because  that  God  sent  his  only  begotten  Son 
into  the  world,  that  we  might  live  through  him."  Did  it  cost  the 
Father  no  self-denial  to  bruise  his  bsloved  Son,  and  make  him  an  offer- 
ing  for  sin  ?  Why  then  is  this  insisted  on  as  the  highest  expression 
of  benevolence  ?  It  was  love  to  an  apostate  world,  which  led  him  to 
send  his  Son  to  die  for  their  redemption  ;  " God  so  loved  the  world" 
&c.  Was  not  the  disinterestedness  and  strength  of  God's  love  put  to 
a  severe  trial,  Avhen  his  infinitely  dear  Son  fell  down  before  him,  and 
prayed,  saying,  "  O  my  Father,  if  it  be  possible,  let  this  cup  pass  from 
me?" 

Will  any  one  attempt  to  undervalue  this  immense  display  of  self- 
denial,  by  saying,  The  Father  knew  that  his  own  glory,  and  the  glory 
of  his  Son  would  be  furthered  by  it  ?  The  display  of  self-denial  was 
none  the  leas  great  or  disinterested  on  this  account ;  and  if  it  had  not 
been  consistent  with  the  glory  of  the  triune  God,  it  would  have  been 

49 


39Q  SELF-DENIAL. 

incompatible  with  the  divine  holiness  that  it  should  ever  have  been 
made.  Now  surely,  they  who  believe  that  God  has  practiced  this 
self-denial ;  not  sparing  his  own  Son,  but  delivering  him  up  for  their 
redemption,  must  feel  that  it  becomes  them  to  deny  themselves  for  the 
good  of  their  brethren,  and  of  their  fellow  men  in  general.  An  ex . 
perience  devoid  of  a  self-denying  spirit,  would  by  no  means  corres- 
pond  with  the  doctrine  of  man's  redemption  by  the  death  of  God's 
beloved  Son. 

A  self-denying  spirit  is  a  good  preparation  for  a  reconciliation  to 
the  doctrine  of  sovereign  grace,  the  doctrine  of  particular  election, 
and  that  which  exhibits  a  divine  purpose  and  agency,  as  concerned  in 
all  things  which  are  taking  place  through  the  universe.  These  doc- 
trines  do  not  make  sure  the  happiness  of  every  intelligent  being,  but 
they  insure  the  greatest  possible  amount  of  happiness.  To  our  selfish 
feelings  these  doctrines  appear  hard  :  and  until  we  have  a  heart  to 
practice  self-denying  duties,  and  submit  to  personal  privations  and  suf- 
ferings, for  the  glory  of  God  and  the  good  of  men,  we  are  not  prepared 
to  see  their  consistency.  The  more  we  resemble  the  self-denying 
Savior,  the  more  shall  we  delight  in  God's  absolute  sovereignty. 
Neither  the  Savior  nor  any  of  his  disciples  ever  consented  to  suffer, 
because  suffering  was  pleasant :  nor  did  they  ever  rejoice  that  the 
things  of  the  kingdom  of  God  were  hid  from  some,  while  re- 
vealed to  others,  because  they  were  pleased  with  the  sins  and  miseries 
of  the  reprobate.  All  that  which  is  matter  of  rejoicing,  in  either 
case,  is  the  good  which  is  seen  to  result  from  the  evil.  The  disciples 
of  Christ  consent  to  undergo  sufferings,  that  God  may  be  thereby  glo- 
rified, and  the  interests  of  his  kingdom  advanced.  With  the  same 
desirable  object  in  view,  they  exercise  submission  to  the  will  of  God, 
in  the  final  reprobation  of  those  apostates,  whom  he  has  not  seen  fit 
to  recover  by  his  grace  from  the  ruins  of  the  fall. 


REMARKS. 

1.  In  the  light  of  this  essential  Article  of  the  experimental  system, 
we  discover  another  moral  obstruction  in  the  way  of  the  sinner's  con- 
version,— another  reason  why  no  man  can  come  to  the  Son  of  God, 
except  the  Father  draw  him.  A  sinner,  without  being  drawn  of  the 
Father,  may  be  persuaded  to  read  the  word  of  God,  to  pray,  to  make 
a  public  profession  of  religion, — to  perform  any  religious  service,  in 
short,  which  does  not  involve  a  denying  of  himself.  He  may  do  much 
for  men  and  much  for  God,  provided  he  can  be  allowed  to  make  self- 
gratification  his  ultimate  object.  But  to  exchange  this  ultimate  end 
for  one  of  an  entirely  different  character,  is  more  than  he  will  ever  do, 
while  he  remains  in  unregeneracy.  With  a  selfish  heart,  he  can  enjoy 
no  fellowship  with  Christ ;  and  until  he  is  drawn  of  the  Father,  he  has 
no  disposition  to  come  with  any  other  than  a  selfish  heart. 

2.  This  Article  furnishes  instruction  for  awakened  sinners  who  wish 
to  be  informed  what  they  must  do  to  be  saved.  I  know  it  is  proper  to 
direct  such,  to  exercise  repentance  for  sin,  and  faith  in  Jesus  Christ. 
But  if  their  repentance  and  faith  be  of  a  selfish  nature,  they  still  re- 


SELF-DENIAL.  391 

main  in  the  gall  of  bitterness  and  bond  of  iniquity.  "  If  any  man," 
said  the  Savior,  "  will  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me."  It  is  highly  important  that  the  anxious 
sinner  should  understand,  what  is  the  point  of  controversy  between 
him  and  his  Maker.  It  is  precisely  this, — Who  shall  be  God  ?  "Who 
shall  be  supreme  ?  Whose  interest  and  glory  shall  be  made  the  chief 
end  of  action — the  Creator's,  or  the  creature's  ?  As  soon  as  the  sin- 
ner  decides  this  question  in  favor  of  the  Creator's  claim,  the  contro- 
versy  is  at  an  end  ;  and  he  is,  in  a  moral  sense,  *'  a  new  creature  ;" 
since  his  ultimate  end  is  entirely  new. 

3.  Here  is  instruction  for  those  who  contemplate  enrolling  their 
names  among  the  disciples  of  Christ.  If  they  have  a  heart  to  deny 
themselves  for  Christ,  let  them  go  forward  ;  but  if  not,  let  them  re- 
main  without  the  pale  of  the  church.  Christ  would  have  those  who 
think  of  becoming  his  disciples,  consider  what  they  are  about  to  un- 
dertake ;  he  would  have  them  count  the  cost  of  making  a  profession 
of  his  religion,  to  enable  them  to  determine  whether  they  shall  be  able 
to  endure  to  the  end.  He  lets  them  knoM%  that  unless  they  give  him 
a  higher  place  in  their  affections  than  they  give  to  their  nearest  rela- 
tives, and  even  to  their  own  selves — unless  they  forsake  all  for  him, 
they  can  not  be  his  disciples.  Christ  invites  sinners  of  eveiy  class 
to  come  to  him  for  salvation  ;  but  he  invites  none  to  become  the  mem- 
bers  of  his  church,  until  they  first  have  a  heart  to  deny  themselves  for 
him  and  his  cause.     See  Luke  xiv.  25 — 33. 

4.  It  is  now  easy  to  see  why  so  many  members  of  the  visible 
church  become  apostates — why  so  many  begin  to  build,  who  are  not 
able  to  finish  :  they  never  denied  themselves  for  Christ.  Had  they 
laid  their  foundation  in  self-denial,  their  house  would  have  stood  ;  had 
they  ever  given  to  Christ  the  throne  of  their  hearts,  he  would  have 
held  it.  All  those  who  endure  but  for  a  time,  however  promising  their 
outset  may  be,  are  wanting  here :  they  never  denied  themselves — 
never  loved  Christ  better  than  all  things  else.  When  they  exchanged 
secular  for  religious  pursuits,  they  did  not  exchange  a  selfish  for  an 
unselfish  interest.  Self,  though  in  a  new  shape,  was  still  their  chief 
end.  It  is  this  enemy  of  Christ,  which  was  concealed  in  the  heart, 
that  has  caused  the  rupture.  Should  apostacies  from  the  doctrine  and 
precepts  of  Christ  be  multiplied  ever  so  much,  in  this  way  they  may 
all  be  accounted  for :  self-interest  was  never  subordinated  to  the  greater 
interests  of  the  kingdom  of  God. 


392  THANKFULNESS. 


ARTICLE    XI. 

Thankfulness   to  «4od,  as    the   Supreme  Benefactor,  is  a 
characteristic  of  all  holy  creatures. 

Thankfulness  is  not  (like  repentance,  and  some  of  the  other  graces 
of  the  Spirit,)  confined  to  the  religion  of  mew.  Angels,  though  they  have 
no  occasion  for  repentance,  have  much  for  thankfulness  and  praise. 
Hence  the  propriety  of  that  requisition,  "Praise  ye  him,  all  his  angels; 
praise  ye  him,  all  his  hosts."  Ps.  cxlviii.  2.  This  they  do  incessantly, 
as  an  expression  of  their  unfeigned  thankfulness.  The  inhabitants  of 
earth,  as  well  as  of  heaven,  are  required  to  be  thankful.  Both  Testa- 
ments require  this.  In  the  Old  Testament,  the  people  of  God  are  thus 
exhorted  ;  *'  Be  thankful  unto  him,  and  bless  his  name  :" — and  in  the 
New,  "  Be  ye  thankful."  Ps.  c.  4.  Col.  iii.  15.  One  of  the  most 
unlovely  features  in  the  character  of  depraved  men,  is  ingratitude  ; 
especially,  their  ingratitude  to  God,  the  Supreme  Benefactor.  "  When 
they  knew  God,  they  glorified  him  not  as  God,  neither  were  thanhfuV^ 
It  is  said,  that,  i^  the  perilous  times  which  shall  come  in  the  latter 
days,  men  shall,  among  other  things,  be  ^^  unthankful,  unholy."  Rom. 
i.  21.  2Tim.  iii.  2.  By  Comparing  the  two  passages  just  referred  to, 
we  learn  that  thankfulness  is  enjoined  upon  all,  as  a  thing  essential  to 
goodness  of  character ;  while  an  unthankful  spirit  is  considered  as  ir- 
religious  and  unholy.  Thankfulness  may  be  thus  defined  :  Unfeigned 
love  to  a  benefactor,  accompanied  with  a  pleasing  sense  of  our  obligation 
to  him  for  the  goodness  manifested  in  his  benefactions.  It  supposes  such 
things  as  these  : 

1.  That  6enfi^<5  have  been  received.  «  What,"  said  thankful  Da- 
vid,  "  shall  I  render  unto  the  Lord  for  all  his  benefits  towards  me  ? " 
Ps.  cxvi.  12.  Were  no  favors  conferred,  no  thankfulness  would  be 
demanded.  Were  it  possible  for  an  intelligent  being  to  spring  into 
existence  independently  of  divine  agency  :  and  could  such  a  being,  in 
contemplating  the  character  of  God,  have  evidence  that  he  possessed 
a  benevolent  heart,  but  none  whatever  that  he  had  exhibited  himself  as 
a  benefactor  ;  a  foundation  would  be  laid  for  the  exercise  of  love,  but 
not  o{  thankfulness. 

I  have  said  that  thankfulness  is  to  be  exercised  in  view  of  benefits. 
Evils  are  to  be  cheerfully  submitted  to  ;  but  it  is  for  good  things  alone 
that  we  are  required  to  be  thankful.  If  afflictions  are  ever  spoken  of 
in  the  scriptures  as  matter  of  praise,  it  is  only  when  their  salutary  in- 
fiuence  is  brought  directly  before  the  mind.  A  child  may  be  thankful 
for  being  punished,  when  he  considers  the  good  which  his  parent  in- 
tended  to  effect  by  it.  So  may  a  child  of  God  give  thanks  for  the 
correction  which  has  been  made  the  means  of  bringing  him  back  from 
his  wanderings.  In  view  of  the  salutary  rod,  he  may  say,  "  I  know, 
O  Lord,  that  thy  judgments  are  right,  and  that  thou  in  faithfulness 
hast  afflicted  me." 


THANKFULNESS.  393 

2.  Thankfulness  is  exercised  in  view,  not  only  of  benefits,  but  also 
of  a  benefactor.  Wc  may  be  glad  of  benefits,  even  if  we  should  con- 
sider them  as  coming  to  us  by  chance :  but  it  is  not  possible  we  should 
be  grateful  for  them,  unless  we  consider  them  as  bestowed  upon  us  by 
some  intelligent  agent.  An  atheist  may  feel  glad  that  there  is  such  a 
luminary  as  the  sun,  to  give  light  to  the  earth ;  that  there  is  an  atmos- 
phere in  which  to  breathe  ;  and  that  the  earth  is  filled  with  animals, 
vegetables,  and  other  things  adapted  to  the  convenience  of  man :  but 
he  can  be  grateful  to  no  one  for  all  these  benefits ;  for  his  creed  (or 
rather  his  want  of  a  creed)  does  not  allow  him  to  trace  these  streams 
of  good  back  to  their  benevolent  Fountain.  No  man  can  be  under  an 
obligation  of  gratitude  to  chance ;  for  it  is  an  essential  attribute  of  that 
imaginary  agent,  that  it  has  no  intelligence  and  no  design.  To  be 
thankful  to  God,  we  must  believe  that  such  a  being  exists  ;  that  he  is 
intelligent  and  good  ;  that  the  blessings  we  enjoy  are  his  gift — the  ex- 
pressions  of  his  loving  kindness.  "  O  give  thanks  unto  the  Lord,  for 
he  is  good"  Ps.  cxxxvi.  1.  When  a  gift  is  not  viewed  as  an  expres- 
sion of  the  goodness  of  the  giver,  however-glad  we  may  be  to  receive 
it,  we  can  not,  in  the  truest  sense,  be  thankful ;  for  thankfulness  im- 
plies the  exercise  of  complacency,  not  only  in  the  benefaction,  but 
also  in  the  benefactor.  The  Psalmist  was  not  only  pleased  with  hav- 
ing his  prayer  answered,  but  was  pleased  with  Him  who  had  answer- 
ed it ;  for  he  said,  "  I  love  the  Lord,  because  he  hath  heard  my  voice, 
and  my  supplications."  Ps.  cxvi.  1.  But  how  can  we  love  any  one 
for  bestowing  a  gift,  unless  we  believe  that  benevolent  feelings  prompt- 
ed him  to  do  it  ?  It  is  certain  that  we  can  exercise  no  true  thankful. 
ness  to  God,  unless  we  view  the  blessings  he  bestows  as  expressions 
of  his  benevolence, — unless  we  can,  in  a  believing  manner,  adopt  the 
words  of  holy  David,  "  The  Lord  is  good,  and  doeth  good." 

3.  A  thankful  heart  recognizes  God  as  the  author  of  all  its  bless- 
ings, whatever  may  have  been  the  instrumentality  through  which  they 
are  received.  It  does  not  look  upon  him  in  the  light  of  a  common 
benefactor,  or  of  one  who  confers  only  a  part  of  the  blessings  enjoyed ; 
but  it  views  him  as  the  bountiful  Gjver  that  bestows  them  all — as  the 
being  «*  from  whom  cometh  down  every  good  and  perfect  gift."  It  is 
true  that  we  have  other  benefactors.  Nor  does  the  scripture  forbid  us 
to  be  grateful  to  them  for  all  the  good  they  do  us.  But  God  is  to  be 
acknowledged  as  the  Supreme  Benefactor,  from  whom,  either  di- 
rectly or  indirectly,  flow  all  our  streams  of  comfort. 

Ought  we  to  be  any  less  thankful  to  God  for  our  daily  bread,  which 
he  gives  us  by  means  of  the  fertility  of  the  earth,  than  if  it  were  to 
be  sent  us  directly  from  heaven  ?  Our  bread,  when  obtained  in  the 
ordinary  way,  comes  directly  from  the  earth,  and  by  means  of  labor 
performed  by  ourselves  and  our  beasts.  But  let  us  inquire.  Who  gave 
the  earth  its  fertile  nature,  and  covered  it  with  all  the  vegetable  and 
animal  tribes  ?  or  who  gave  the  ox  his  strength  and  his  patience  to 
labor  ?  or  who  gives  to  man  his  skill  and  power,  not  only  to  labor,  but 
also  to  control  and  direct  the  whole  operation  ?  Why  should  we  con- 
sider  ourselves  any  less  obliged  to  the  Supreme  Agent,  when  he  aids 
us  by  instruments,  than  when  he  does  it  without  them  ?  Does  the  use 
he  makes  of  our  own  instrumentality  to  help  ourselves,  diminish,  in 


394  THANKFULNESS. 

the  least  degree,  our  obligation  to  him  ?  In  case  he  sees  the  favor  will 
be  greater  to  us,  to  be  obtained  by  our  own,  rather  than  by  any  other 
instrumentality,  then,  instead  of  diminishing,  it  must  enhance  the  obli- 
gation. If,  under  our  present  circumstances,  it  be  better  for  us  to  eat 
our  bread  by  the  sweat  of  our  face,  than  to  have  it  rained  down 
around  our  dwellings,  or  placed  upon  our  tables,  more  thanks  are  due 
to  our  heavenly  Benefactor  for  giving  it  to  us  in  this  way. 

When  any  of  our  favors  come  to  us  directly  from  the  hands  of  our 
fellow  men,  as  the  fruit  of  their  concern  for  our  welfare,  we  are, 
without  doubt,  under  obligation  to  be  grateful  to  them  ;  but  this  should 
not  diminish  aught  of  our  gratitude  to  God,  from  whom  they  received 
all  their  ability  and  disposition  to  help  us.  Thus  Paul  evidently  view- 
ed  the  matter,  when  he  said  to  the  Corinthians,  "  Thanks  be  to  God, 
who  put  the  same  earnest  care  into  the  heart  of  Titus  for  you."  2 
Cor.  viii.  16.  The  apostle  felt  grateful  for  the  favor  which  they  had 
received  by  the  instrumentality  of  Titus  ;  he  also  admired  that  earnest 
care  for  their  best  interests,  which  was  manifested  by  this  servant  of 
Christ ;  but  he  most  heartily  thanked  God,  both  for  the  favor  itself, 
and  also  for  that  earnest  care  manifested  by  the  man  whom  he  had 
used  as  his  instrument  in  conferring  it. 

They  who  have  a  grateful  spirit,  will  feel  under  obligation  to  be 
thankful  to  God  at  all  times,  and  for  all  things — that  is,  for  all  favors. 
Such  is  the  apostolic  direction  to  the  Ephesians  :  *'  Giving  thanks  al- 
ways  for  all  things  unto  God."  Eph.  v.  20.  In  the  exercise  of  grate- 
ful emotions,  David  exclaims,  *'  Bless  the  Lord,  O  my  soul,  and  forget 
not  all  his  benefits  !  "  He  no  doubt  meant  by  this,  to  charge  his  soul 
to  forget  none  of  the  Lord's  benefits,  but  to  be  grateful  for  thern  all.  It 
also  implied  a  determination  to  keep  his  mind  awake  to  the  discovery 
of  new  causes  of  gratitude.  The  work  of  creation  presents  innume. 
rable  objects  to  excite  thankful  emotions;  and  the  work  of  providence 
furnishes  claims  to  our  gratitude,  which  are  still  more  wonderful  and 
glorious.  The  earth,  when  contemplated  geographically  as  a  terra- 
queous  globe,  is  full  of  the  riches  of  goodness  ;  but  when  contemplated 
as  a  scene  of  God's  moral  government,  and  of  the  glorious  work  of  re- 
demption, the  causes  for  gratitude  tind  praise  become  more  numerous 
and  more  affecting.  There  is  one  of  these  mercies,  which  is  greater 
than  all  those  of  the  other  class  taken  together.  It  was  this  which 
led  to  the  exclamation,  Thanks  be  to  God  for  his  unspeakable  gift.  2 
Cor.  ix.  15. 

Benefits,  which  are  secured  by  promises,  furnish  the  same  ground  for 
thankfulness  as  those  which  are  already  received.  When,  in  Rom.  vii. 
25,  the  apostle  says,  "  I  thank  God,  through  Jesus  Christ  our  Lord," 
he  renders  thanks  for  a  future  blessing,  which  he  clearly  saw  was 
made  sure  by  the  covenant  of  grace.      In  the  epistle  to  the  saints  at  , 

Colosse,  he  says,  "  We  give  thanks  to  God for  the  hope  which  is 

laid  up  for  you  in  heaven."  Col.  i.  3, 5.  Their  heaven  was  secured 
to  them  by  promise,  (if  they  were,  indeed,  the  saints  of  the  Lord,)  and 
though  they  had  not  come  into  possession  of  their  inheritance,  yet  in 
prospect  of  it,  ho  and  his  brethren  were  even  now  employed  in  giving 
thanks  to  God. 

4.     It  is  important  to  be  distinctly  noticed,  that  thankfulness,  such 


THANKFULNESS.  395 

as  is  the  fruit  of  the  Spirit,  is  not  restricted  to  the  favors  which  are  con. 
f erred  on  ourselves  and  our  friends,  but  is  also  drawn  forth  by  the  fa- 
vors  which  are  bestowed  on  others.  Gratitude  is  not  of  a  selfish 
nature,  any  more  than  self-denial.  It  loves  God  for  all  the  favors  he 
bestows  on  fellow  creatures,  both  in  this  and  other  worlds,  (as  far  as  it 
becomes  known,)  and  feels  itself  laid  under  obligation  to  praise  him  for 
all  this  profusion  of  his  goodness. 

Every  display  of  the  Creator's  glory  is  a  favor  to  the  intelligent 
creation,  particularly  to  that  part  which  is  holy  ;  therefore  every  new 
display  serves  to  increase  the  obligation  of  creatures  to  be  thankful. 
It  seems  hardly  proper  to  thank  the  Lord  for  being  what  he  is,  that  is, 
infinitely  great  and  good ;  since  it  would  suppose  he  might  have  been 
otherwise  than  infinitely  great  and  good ; — which  supposition  is 
inadmissible.  It  is  proper,  however,  to  rejoice  in  God  for  being 
what  he  necessarily  is,  and  to  render  thanks  to  him  for  all  the  mani- 
festations  of  his  goodness,  which  he  has  made  for  the  benefit  of  his 
creatures,  and  the  gratification  of  his  own  benevolent  feelings.  Every 
intelligent  creature  is  under  obligation  to  thank  him  for  all  the  good- 
ness he  has  manifested,  so  far  as  its  manifestation  shall  come  to  his 
knowledge.  Each  is  bound  to  give  thanks  in  behalf  of  all  the  rest ; 
for  he  is  required  to  love  them  all  as  he  does  himself.  In  view  of  this 
manifestation  of  divine  goodness,  heaven  and  earth  are  called  on  to 
praise  the  Lord :  "  Praise  ye  him,  all  his  angels."  "  Let  every 
thing  that  hath  breath  praise  the  Lord." 

That  we  are  under  obligation  to  be  thankful  for  blessings  which  are 
bestowed  on  others,  as  well  as  for  those  granted  to  ourselves,  is  evident. 
Paul  appeared  to  be  as  unfeignedly  thankful  for  favors  conferred  on 
others,  as  for  those  he  himself  received.  In  his  epistle  to  the  Corin- 
thians, he  says,  "  I  thank  my  God  always  on  your  behalf,  for  the  grace 
which  is  given  you  by  Jesus  Christ :  " — to  the  Philippians,  "  I  thank 
my  God  upon  every  remembrance  of  you,  always  in  every  prayer  of 
mine  for  you  all,  making  request  with  joy,  for  your  fellowship  in  the 
gospel,  from  the  first  day  until  noAV  :  " — to  the  Thessalonians,  "  We 
are  bound  to  thank  God  always  for  you,  brethren,  as  it  is  meet,  be- 
cause  that  your  faith  groweth  exceedingly,  and  the  charity  of  every 
one  of  you  all  toward  each  other  aboundeth."  He  was  unfeignedly 
thankful  for  the  good  accomplished  by  the  instrumentality  of  other 
men,  as  well  as  for  that  which  was  accomplished  by  his  own.  To  the 
Colossians  he  writes,  "  We  give  thanks  to  the  God  and  Father  of  our 
Lord  Jesus  Christ,  praying  always  for  you,  since  we  heard  of  your 
faith  in  Christ  Jesus,  and  the  love  which  ye  have  to  all  the  saints." 
Merely  to  hear  of  their  faith,  and  love,  and  hope,  drew  forth  his  grati- 
tude and  praise  to  God.  The  holy  angels  give  us  an  example  of  dis- 
interested gratitude,  in  the  song  of  praise  which  they  sang  at  the  birth 
of  the  Redeemer.  They  needed  not  his  redemption  ;  but  they  rejoiced 
in  this  manifestation  of  God's  good  will  towards  men :  and  they  now 
rejoice  over  every  sinner  that  repenteth. 

5.  Thankfulness  not  only  supposes  favors  received,  but  also  that 
these  favors  are  unmerited,  that  is,  that  they  are  such  favors  as  could 
not  be  claimed  on  the  ground  of  justice.  When  the  lender  receives 
back  his  loan,  it  is  a  real  favor ;    but  it  is  not  of  such  a  nature  as  to 


396  THANKFULNESS. 

bring  him  under  the  obligation  of  gratitude  to  the  borrower.  Let  me 
receive  ever  so  many  good  things  of  another,  if  I  give  him  an  equiva- 
lent for  them,  (as  in  the  case  of  commerce,)  there  is  no  debt  of  grati- 
tude lying  on  me,  any  more  than  if  I  had  not  received  them. 

If  servitude  be^considered  in  any  instance  as  a  lawful  thing,  (and  in 
the  case  of  minors,  and  criminals  who  have  forfeited  their  liberty,  its 
lawfulness  will  not  be  disputed,)  it  will  be  obvious,  that  servants  have 
no  claim  to  thanks  from  their  masters,  for  the  most  perfect  faithfulness 
in  their  service.  "  Doth  he  thank  that  servant,"  said  the  divine  Teach- 
er, "  because  he  did  the  things  that  were  commanded  him  1  1  trow 
not."  Luke  xvii.  9.  If  the  servant  be  the  property  of  his  master,  so 
are  his  services  :  they  are  the  master's  due.  VVhile,  therefore,  they 
deserve  to  be  approved,  they  can  lay  no  claim  to  thanks.  Creatures 
are  servants  to  their  Creator,  in  the  highest  possible  sense.  They  are 
his  property  complete,  and  are  therefore  bound  to  honor  him  with  all 
the  powers  they  possess.  The  children  of  men  are  bound  to  glorify 
him  in  their  body  and  spirit,  which  are  His.  Those  creatures  who 
do  this  to  perfection,  deserve  and  will  receive  his  entire  approbation  ; 
and  they  who  do  it  imperfectly,  but  sincerely,  will,  through  the  atone- 
ment and  advocacy  of  the  Redeemer,  be  acknowledged  with  a  well  done 
good  and  faithful  servants.  But  creatures,  whether  imperfect  or  per. 
feet,  have  no  claim  to  thanks  from  God,  He  receives  nothing  from 
them  except  that  which  he  has  first  given  them  :  and  their  entire  love 
and  obedience  are  his  due,  and  are  therefore  most  properly  termed  their 
duti/.  "When  ye  have  done  all  those  things  which  are  commanded 
you,  say.  We  are  unprofitable  servants  ;  we  have  done  that  which  was 
our  dtity  to  do." 

While  no  thanks  are  due  from  the  Creator  to  his  creatures,  they  aro 
under  obligation  to  be  thankful  to  Him  for  all  the  good  which  has  hith- 
erto been  enjoyed,  and  which  his  promise  assures  them  will  yet  be 
enjoyed  in  the  creation  ;  for  all  this  good  is  unmerited  favor  ;  it  is 
that  for  which  there  was  no  claim.  Our  very  existence  depended  on 
his  good  pleasure  ;  and  this  is  clearly  a  favor  of  such  a  nature,  that 
we  could  have  no  claim  to  it  before  it  was  conferred.  In  the  bun. 
dredth  Psalm,  which  seems  to  have  been  composed  on  purpose  to  ex- 
cite gratitude  to  God,  this  is  mentioned  as  one  reason  for  its  exercise ; 
— "  It  is  He  that  hath  made  us,  and  not  we  ourselves."  Angels  that 
never  sinned,  are  bound  to  give  thanks  for  their  existence,  their  rational 
natures,  and  their  pi'eservation  from  apostacy.  When  these  sinless 
creatures,  in  the  day  of  the  revelation  of  God's  righteous  judgment, 
shall  stand  acquitted,  their  obligatioix  to  gratitude  will  differ,  in  some 
respects,  from  theirs,  who  receive  a  free  justification  by  faith  in  the 
Redeemer.  They  will  not  be  under  obligation  to  give  thanks  for 
their  acquittal,  since  they  could  not  have  been  condemned,  in  consist- 
ence with  justice  :  but  they  will  be  under  obligation  to  give  thanks  to 
Him,  who  had  long  before  made  them  to  differ  from  the  angels  which 
sinned,  in  upholding  them  by  his  free  Spirit  :  while  believers  in 
Christ  will  be  under  obligation  to  give  thanks  for  every  thing— their 
existence — the  atonement  provided  for  them  as  fallen  creatures — -a 
heart  to  accept  of  this  provision — and  justification  unto  life  after  this 
provision  had  been  accepted. 


TUANK.I  ULNESS.  397 

There  ia  a  manifest  contrast  among  the  works  of  God,  and  it  seems 
designed  to  make  the  impression  deep  on  the  minds  of  inteihgent  creat- 
ures, that  the  good  which  any  of  them  enjoy,  is  what  could  not  have 
been  justly  claimed  by  them  at  the  hand  of  their  Creator,  but  is  wholly 
the  effect  of  his  sovereign  goodness.  The  first  contrast  which  strikes 
the  mind,  is  between  having  and  not  having,  a  place  in  the  creation. 
Why,  each  one  of  us  may  say,  am  I  made  to  differ  from  non-entity  ? 
or,  in  other  words,  why  do  I  exist  ?  The  answer  is.  The  Creator,  ac- 
cording to  his  good  pleasure,  saw  fit  to  give  me  existence.  Why  am 
I  endowed  with  reason  ?  It  is  God  our  Maker,  "  who  teacheth  us 
more  than  the  beasts  of  the  earth,  and  maketh  us  wiser  than  the  fowls 
of  heaven."  What  a  contrast  there  is  between  creatures  which  be- 
long to  the  intelligent  system  ;  for  example — between  those  which 
kept,  and  those  which  kept  not  their  first  estate.  Again — what  a 
contrast  there  is  between  apostates.  For  one  part,  a  Redeemer  has 
been  provided,  and  mercy's  door  thrown  open,  inviting  their  return ; 
while  another  part,  without  a  second  probation,  are  reserved  in  chains 
under  darkness  unto  the  judgment  of  the  great  day.  Between  those 
of  our  race  to  whom  the  word  of  salvation  is  sent,  and  those  to  whom 
it  is  not  sent,  the  contrast  is  great.  And  who  can  conceive  what  a 
contrast  there  is,  and  ever  will  be,  between  those  to  whom  it  is  given 
to  know,  in  a  saving  manner,  the  mysteries  of  the  kingdom  of  God, 
and  those  to  whom  it  is  not  given!  Matt.  xiii.  11.  Of  every  one 
among  those  who  are  blessed  with  favorable  distinctions,  of  whatever 
kind,  the  demand  with  propriety  may  be  made,  "  Who  maketh  thee  to 
differ  from  another  ?  and  what  hast  thou  that  thou  didst  not  receive  ?  " 
1  Cor.  iv.  7.  The  amount  of  good  enjoyed  by  the  whole  is,  no  doubt, 
the  greatest  it  could  be  ;  and  the  uneven  distribution  of  it  is  dictated 
by  infinite  benevolence,  under  the  guidance  of  that  wisdom  which  can 
not  err.  In  viev>^  of  this  arrangement,  every  intelligent  creature  is 
bound,  not  only  to  be  submissive,  but  also  to  rejoice  and  give 
thanks. 

In  view  of  these  affecting  contrasts,  to  which  I  have  alluded,  let  no 
one  impute  iniquity  to  God.  As  there  is  no  wrong  done  to  those 
ideal  creatures  which  might  have  had  existence  if  it  had  pleased  the 
Ci'eator ;  nor  to  those  sentient  creatures  which  he  did  not  see  fit  to 
endow  with  reason;  so  there  is  no  wrong  done  to  those  subjects  of 
moral  government  which  he  did  not  prevent  from  apostatizing ;  nor 
to  those  apostate  angels  for  whom  no  Savior  has  been  provided  ;  nor 
to  those  of  the  children  of  Adam  who  are  suffered  to  continue  in  their 
gentile  state,  and  serve  the  gods  they  have  chosen ;  nor  to  those  gospel 
sinners,  who  are  bidden  to  the  marriage,  and  yet  refuse  the  invitation, 
and  so  never  taste  of  the  supper. 

Thankfulness  is  an  affection  of  the  heart,  and  therefore  we  class  it 
with  the  experimental  system ;  but  it  is  an  affection  which,  like  all 
others,  tends  to  discover  itself.  If  we  can  not  express  our  sense  of 
obligation  to  our  benefactor,  by  requiting  his  kindness,  we  shall  wish 
at  least  to  express  to  him  our  grateful  emotions,  and  the  conviction  we 
have  of  the  obligations  under  which  his  goodness  has  laid  us.  Thank- 
fulness to  God  loads  to  thanksgiving  and  prais*.  ,  With  hearts  enlarged 
with  the  spirit  of  love  and  gratitude,  it  is  perfectly  natural  that  the 

50 


398  THANKFULNESS. 

giving  of  thanks  should  constitute  a  very  material  part  of  our  worship. 
And  this  is  manifestly  what  God  expects  from  us.  "  Be  careful  for 
nothing,"  (saith  the  Holy  Ghost  in  Paul,)  "  but  in  every  thing  by  prayer 
and  supplication,  with  thanksgiving,  let  your  requests  be  made  known 
unto  God."  A  thankful  spirit  will  lead  us  to  call  on  others  to  praise 
the  Lord.  How  repeatedly  does  the  sweet  singer  of  Israel  express  his 
devout  wish,  that  men  would  praise  the  Lord  for  his  goodness,  and  for 
his  wonderful  works  to  the  children  of  men.  See  Ps.  cvii.  8, 15,  21, 
31.  Ps.  xxxiv.  3.  See  also  five  or  six  of  the  last  of  the  Psalms 
entire. 

It  is  a  prominent  object  of  this  essay,  to  show  that  every  part  of  the 
religion  contained  in  the  word  of  truth,  is  in  itself  right  and  fit ;  that 
it  is  supported  by  the  whole  weight  of  divine  testimony ;  and  that 
there  is  no  discord  between  the  diflferent  parts.  And  surely,  all  this 
will  most  strictly  apply  to  the  Article  which  is  now  under  considera- 
tion. Thankfulness  to  God,  our  Supreme  Benefactor,  is  manifestly  a 
suitable  affection  of  the  heart ;  and  the  reverse  of  it  is  not  less  unrea. 
sonable  than  impious.  The  scriptures  every  where  inculcate  a  spirit 
of  thankfulness  towards  benefactors,  especially  towards  that  Benefac- 
tor from  whom  cometh  down  every  good  and  perfect  gift.  And  there 
can  be  no  doubt  entertained  concerning  the  agreement  between  this 
and  all  the  other  parts  of  divine  truth,  whether  experimental,  doctrin- 
al,  or  practical.  Its  agreement  with  the  whole  system  may  be  learned 
from  the  following  sketch. 


THE     ARTICLE     HARMONIZED. 

First.  It  is  in  harmony  with  the  other  branches  of  Christian  Ex- 
perience. 

Some  may  think  that  thankfulness,  when  exercised  in  view  of  favors 
which  have  been  conferred  on  ourselves,  must  be  of  a  selfish  nature, 
and  therefore  at  variance  with  the  Jirst  Article  of  this  series,  which 
represents  all  genuine  religion  of  the  heart  to  consist  in  disinterested 
affections.  It  is  acknowledged  that  there  is  a  thing  called  thankful- 
ness, which  is  wholly  of  a  selfish  nature  ;  but  that  is  not  the  affection 
which  the  scriptures  thus  denominate,  and  which  it  has  been  the  ob- 
ject of  this  Article  to  describe.  That  thankfulness  which  forms  a 
part  of  the  Christian  character,  is  not  pleased  with  the  giver,  unless 
his  gift^  be  considered  as  the  fruit  of  benevolence  ;  and  when  it  is  thus 
considered,  it  is  grateful  for  all  his  gifts,  on  whomsoever  they  may 
have  been  conferred.  Surely,  it  is  not  necessary  to  suppose  that  we 
are  selfish,  merely  because  we  are  thankful  to  God  for  the  favors  which 
he  bestows  on  ourselves  and  our  friends.  If  we  were  not  thankful 
for  them,  it  would  be  a  decided  proof  of  selfishness  and  hardness  of 
heart.  While  we  are  bound  to  be  thankful  to  God  for  all  his  favors, 
it  is  with  these  that  we  are  best  acquainted,  and  therefore  they  impose 
on  us  a  very  special  debt  of  gratitude.  Every  man  is  as  much  bound 
to  render  a  tribute  of  thanksgiving  for  his  own  mercies,  as  he  is  to  pay 
hie  own  debts. 

The  present  Article  accords  with  the  second.     The  complacence 


THANKFULNESS.  899 

we  have  in  benevolent  beings,  renders  easy  the  exercise  of  gratitude 
towards  them,  when  they  display  the  amiableness  of  their  character 
in  works  of  beneficence.  In  proportion  as  we  delight  ourselves  in 
the  Lord,  the  Supreme  Benefactor,  it  will  become  natural  to  us  to  give 
him  thanks  for  those  unnumbered  benefits  with  which  we  are  daily 
loaded.  Its  agreement  with  the  thirds  is  no  less  evident ;  for  if  we  can 
love  our  Father  with  the  correcting  rod  in  his  hand,  it  will  not  be  hard 
to  love  and  praise  him  when  he  assumes  the  place  of  a  benefactor 
and  showers  his  blessings  around  us.  That  temper  of  heart  which 
prepared  the  prodigal  son  for  the  most  unconditional  submission  to  pa- 
ternal authority,  was  a  good  preparation  for  the  exercise  of  gratitude, 
in  view  of  all  that  exuberance  of  kindness  which  was  shown  him  on 
his  return  to  his  father's  house. 

Repentance  and  faith,  which  are  treated  on  in  the  next  two  Articles, 
are  certainly  not  discordant  with  the  spirit  of  thankfulness.  A  heart 
which  is  under  the  dominion  of  sin,  can  be  glad  of  the  favors  which 
God  bestows,  while  it  is  an  utter  stranger  to  that  thankfulness  which 
he  requires  :  but  repentance  for  sin  will  alwa3's  open  the  heart  to  the 
exercise  of  this  precious  grace.  And  what  can  more  evidently  bar- 
monize  with  it  than  faith,  whose  province  it  is  to  realize  an  invisible 
God  as  ever  present,  controlling  every  event,  and  giving  us  richly  all 
things  to  enjoy  1  It  is  also  the  province  of  faith  to  receive  and  depend 
upon  the  almighty  Redeemer,  who  is  the  appointed  channel  for  the 
communication  of  all  other  blessings.  A  true  believer  in  Jesus  Christ 
can  not  be  destitute  of  gratitude.  He  that  is  unthankful,  is  also  un- 
believing. 

The  grace  described  in  this  Article,  has  a  manifest  agreement  with 
hope.  It  is  the  province  of  hope  to  contemplate  that  good  which  is 
in  prospect ;  and  it  is  a  good  which  exceeds  all  we  can  ask  or  think. 
In  view  of  this  unbounded  mercy,  grateful  hearts  are  prepai'ed  to  say, 
We  give  thanks  to  God  for  the  hope  which  is  laid  up  for  us  in  heaven. 
Col.  i.  3,  5. 

With  the  grace  of  humility,  thankfulness  has  a  connection  which  is 
very  intimate.  Were  we  once  divested  of  pride,  it  would  prepare  the 
way  for  a  constant  flow  of  gratitude.  It  is  not  owing  to  a  deficiency 
of  mercies  and  blessings,  that  we  are  not  very  thankful  creatures  ;  and 
that  we  are  not  so  continually.  Pride  makes  us  imagine  we  de- 
serve  much  better  things  than  we  enjoy.  They  who  walk  humbly 
with  God  will  see  matter  for  gratitude  and  praise,  where  proud  spirits 
will  think  they  do  well  to  be  angry.  Indeed,  the  grand  cause  why 
heaven  will  be  so  much  more  full  of  thankfulness  than  earth,  is  to  be 
attributed  to  the  greater  humility  of  its  inhabitants,  rather  than  to  the 
greater  number  of  its  blessings. 

Secondly.  Passing  by  the  other  Articles  of  experimental  religion, 
with  which  the  present  Article  can  certainly  have  no  disagreement,  I 
shall  now  turn  to  the  doctrinal  series. 

Thankfulness  has  nothing  atheistical  in  it ;  for  while  it  receives 
favors,  it  is  disposed  to  acknowledge  the  hand  from  which  they  come. 
It  therefore  accords  with  our  first  Article ;  That  there  is  a  God  in. 
finitely  intelligent  and  kind.  Gratitude  contemplates  the  created  uni- 
verse  as  a  favor,  which  depended  on  the   will  of  Him  who  is  from 


400  THANKF^rL^*ES3. 

everlasting  ;  aud  through  this  manifestation  of  his  goodness,  it  is  led 
to  the  enjoyment  of  Him  who  is  its  all-sufficient  source. 

But  if  we  were  to  leave  out  of  our  creed  the  second  and  last  Articles 
in  the  series,  there  would  be  no  foundation  on  which  to  build  our  obli- 
gation to  the  exercise  of  thankfulness.  If  the  good  which  is  brought 
to  us  by  the  existence  of  such  a  world,  and  by  such  a  course  of  events, 
is  not  the  fruit  of  the  benevolent  design  and  mighty  operation  of  Je- 
hovah,  then  no  reason  can  be  shown  why  he  should  receive  our  thanks 
for  all  the  good  which  is  derived  from  the  existence  of  this  world  and 
this  course  of  events.  If  we  have  a  single  favor  which  he  did  not 
design  to  bestow,  or  which  he  has  not  actually  bestowed  upon  us,  either 
by  his  own  hand,  or  by  such  an  instrument  as  he  chose  to  make  use 
of,  then  gratitude  is  not  due  to  Him  for  such  a  favor.  Not  a  few  of 
our  favors  come  to  us  from  the  hands  of  creatures  that  are  destitute  of 
benevolence.  Now  if  w^e  do  not  believe  that  God  rules  the  hearts  of 
such,  as  well  as  of  others,  we  must  hesitate  in  I'cudering  thanks  to  him 
for  this  class  of  benefits.  It  appears  that  Ezra  had  no  such  hesitancy 
in  blessing  the  God  of  his  fathers,  for  putting  it  into  the  heart  of  a 
heathen  prince  to  beautify  the  house  of  the  Lord.  See  Ez.  vii.  27. 
They  who  have  any  true  gratitude  to  God  for  the  exiatence  of  intelli- 
gent creatures,  are  also  grateful  to  him  for  establishing  a  moral  govern. 
ment  over  them,  and  for  giving  them  such  a  pure  and  perfect  law  as 
that  which  he  has  revealed  in  the  sacred  scriptures.  [See  Part  I.  Art. 
III.]  They  are  thankful  for  it  as  the  basis  of  divine  government,  and 
as  that  which  is  essential  to  the  existence  of  a  holy  and  blessed  society 
among  intelligent  beings,  whether  on  earth  or  in  heaven. 

If,  in  the  lively  exercise  of  gratitude,  we  look  at  the  rebellion  of 
angels  and  men,  w^e  shall  exclaim,  How  wrong  thus  to  despise  the 
goodness  of  God  !  What  an  immense  evil  to  be  left  destitute  of  his 
image  and  favor  to  all  eternity  !  But  when  w^e  proceed  to  take  a  view 
of  the  work  of  redemption,  which  excels  every  other  work  of  God  in 
glor}',  our  gratitude  is  not  diminished  by  our  knowledge  of  that  dread- 
ful apostacy.  [See  Part  I.  Art.  iv.  and  v.]  When  the  apostle  was 
taking  a  connected  view  of  these  two  doctrines,  the  apostacy,  and  the 
redemption  of  man,  he  exclaimed,  "  God  be  thanked  that  ye  were  ser- 
vants of  sin  ;  but  ye  have  obeyed  from  the  heart  that  form  of  doctrine 
which  was  delivered  you."  Rom.  vi.  17. 

The  Christian's  thankfulness  is  promoted  by  that  view  of  truth  which 
is  presented  in  the  sixth  Article.  The  proffer  of  eternal  life  on  terms 
so  gracious,  demands  eternal  gratitude  and  praise.  And  since  he 
fully  believes  the  humiliating  doctrine  contained  in  the  seventh,  his 
heart  is  enlarged  with  thankfulness  to  God  for  causing  that  infinitely 
desirable  change,  which  forms  the  subject  of  the  eighth.  When  he 
takes  a  view  of  this  change  as  being  not  according  to  his  works,  but 
according  to  God's  own  purpose  and  grace  which  were  given  him  in 
Christ  Jesus  before  the  world  began,  it  has  a  wonderful  effect  to  en- 
large his  heart  to  give  thanks  to  God  for  his  unmerited  and  distinguish, 
ing  grace.     [See  Part  I.  Art.  ix.  and  x.] 

A  free  justification  by  faith  in  the  Redeemer,  and  a  covenant  ensur- 
ing the  continuance  of  the  gracious  operations  of  (he  Spirit  in  the 
renovated  heart,  (which  subjects  furnish  the  matter  of  the  eleventh  and 


THANKFULNESS.  401 

twelfth  Articles,)  contribute  very  much  to  augment  the  thankfuhiess  of 
the  heirs  of  promise. 

There  is  a  sweet  harmony  between  those  grateful  emotions  which 
the  Spirit  of  God  has  enkindled  in  the  hearts  of  the  saints,  and  that 
heavenly  state  for  which  they  are  designed,  and  which  was  treated  of 
in  the  thirteenth  Article.  These  grateful  emotions  will  pi'epare  them 
to  join  in  the  song  of  Moses  and  the  Lamb  :  but  devoid  of  these,  they 
Mould  have  no  meetaess  for  the  employments  of  the  heavenly  world. 
The  unthankful  and  miholy,  (and  this  is  the  character  of  all  the  unre- 
generate,)  are  wholly  unmeet  for  heaven  ;  and  except  their  character 
shall  become  essentially  altered,  they  must  be  excluded  from  the  world 
of  praise. 

REMARKS. 

1.  The  practice  of  giving  thanks  at  our  meals,  is  as  rational  as  it 
is  scriptural.  It  is  the  natural  dictate*of  a  grateful  heart.  Without 
food,  our  animal  natures  can  not  be  sustained  ;  and  without  the  care 
of  our  heavenly  Father,  we  can  not  be  supplied  with  food.  How 
suitable  is  it,  that  creatures  who  know  whence  the)'  receive  these 
supports,  should,  in  connection  with  their  reception,  expressly  acknow- 
ledge their  Benefactor,  and  not  eat  until  they  have  given  him  thanks. 
When  all  the  families  of  the  earth  shall  become  thankful  for  their  daily 
bread,  they  will  spontaneously  imitate  the  example  of  the  primitive 
Christians,  and  of  Christ  their  supreme  Pattern,  in  connecting  an  open 
acknowledgment  of  God  with  their  social  meals.  See  Rom.  xiv.  6. 
Acts  xxvii.  35.  John  vi.  11. 

2.  There  seems,  also,  a  manifest  propriety  in  the  observance  of  a 
public  Thanksgiving,  after  the  fruits  of  the  earth  have  been  gathered 
into  our  barns  and  store-houses.  Of  this  nature,  was  the  feast  of  tab- 
ernacles in  the  ancient  church.  Moses,  among  other  directions  he 
gave  to  Israel  before  his  death,  said,  "  Thou  shalt  obser\'e  the  feast  of 
tabernacles  seven  days,  after  that  thou  hast  gathered  in  thy  corn  and 
Avine.  Thou  shalt  rejoice  in  thy  feast — because  the  Lord  thy  God 
ehall  bless  thee  in  all  th)'  increase,  and  in  all  the  works  of  thy  hands, 
therefore  thou  shalt  surely  rejoice."  Deut.  xvi.  13 — 15.  When  the 
productions  of  the  earth  are  gathered  in,  we  are  presented  with  all  the 
provisions,  on  which  both  men  and  beasts  depend  for  their  sustenance 
till  the  return  of  another  harvest :  and  though  they  are  gathered  from 
a  multitude  of  fields,  and  deposited  in  many  different  storehouses, 
they  are  received  from  the  hand  of  one  common  Benefactor  ;  and  do 
they  not  cliiim  one  common  acknowledgment  of  thankful  praise  ? — 
While  we  return  thanks  for  the  fruits  of  the  earth,  we  should  not  for- 
get  the  obligations  we  are  laid  under,  by  all  our  natural  and  civil  ad- 
vantages ;  and  more  especially  our  gospel  privileges.  If  the  meat 
that  perisheth  demands  a  thank-offering  at  our  hand,  how  much  more, 
that  which  endurcth  unto  everlasting  life. 

While  a  public  thanksgiving  seems  to  be  a  proper  expression  of 
gratitude  for  common  mercies,  is  it  not  a  manifest  perversion  of  such 
a  day,  (a  day  designed  as  a  religious  feast — a  time  of  general  and 
public  acknowledgment  of  our  indebtedness  to  God,)  to  devote  its  hours 


40S  THANKPULXE3S. 

to  gluttonous  indulgence  and  boisterous  revelry? — to  turn  it  into  an 
unhallowed  festival,  in  which  God  and  his  worship  can  have  no  place  ? 
Thus  have  those  anniversary  thanksgivings,  which  our  puritan  fathers 
instituted  for  the  purpose  of  honoring  God,  been  sometimes  perverted  ; 
so  that  instead  of  an  additional  revenue  of  praise,  he  has  received 
new  provocations  to  turn  away  his  face  from  us,  and  to  curse  even 
our  blessings. 

3.  This  Article  suggests  one  important  use  which  should  be  made 
of  historical  reading  ;  and  that  is,  to  excite  gratitude  to  God.  In  the 
hundred-and-fourth  Psalm,  we  observe  David  reading  the  book  of  na- 
ture,  to  excite  gratitude  to  the  God  of  nature  ;  and  in  the  next  Psalm, 
we  see  him  reading  the  book  of  Providence,  to  stir  up  his  grateful 
feelings  towards  the  God  of  providence.  History,  when  a  statement 
of  facts,  makes  us  acquainted  with  events  which  God  has  brought  to 
pass  :  and  since  the  earth  is  full  of  his  mercy,  these  historic  events,  if 
properly  examined,  must  furnish  new  reasons  for  thankfulness.  Were 
history  to  be  written  in  the  spirit  of  piety,  it  would  illustrate  that  dec- 
laration  of  the  Psalmist :  "  One  generation  shall  praise  thy  works  to 
another,  and  shall  declare  thy  mighty  acts."  Ps.  cxlv.  4.*  In  read- 
ing the  history  of  our  own  country,  it  ought  to  be  no  secondary  object, 
to  impress  our  hearts  with  a  sense  of  the  goodness  in  which  God 
has  passed  before  our  nation  ;  whereby  he  has  laid  us  under  immense 
obligation  to  be  a  grateful  people. 

Every  individual  ought  frequently  to  review  the  events  of  his  own 
life,  for  the  purpose  of  exciting  gratitude  towards  the  Author  of  all 
his  blessings.  How  innumerable  are  the  mercies  and  deliverances 
which  we  have  all  experienced.  Surely,  goodness  and  mercy  have 
followed  us  all  the  days  of  our  life. 

"  'T  is  to  His  care  we  owe  our  breath, 
And  all  our  near  escapes  from  death." 

The  means  of  grace  with  which  God  has  furnished  us,  lay  us  under 
greater  obligation  than  all  our  temporal  blessings.  How  greatly  aug- 
mented,  then,  are  our  obligations,  provided  we  have  received  grace 
itself!  And  every  new  supply  of  grace  enhances  our  obligation  to 
be  thankful. 

4.  With  this  topic  in  view,  we  gather  new  proof  of  the  baseness 
of  our  fallen  nature  ;  as  being  devoid  of  thankfulness  to  the  Supreme 
benefactor.  It  is  a  common  remark,  that  ingratitude  is  so  base  a 
crime,  that  no  one  was  ever  found  willing  to  acknowledge  himself 
guilty  of  it.  But  it  is  an  undeniable  fact,  that  mankind  are,  by  nature, 
entirely  ungrateful  to  Him,  from  whom  all  their  favors  are  ultimately 
received.  The  Holy  Ghost  has  testified  of  this  fallen  world ;  "  When 
they  knew  God,  they  glorified  him  not  as  God,  neither  icere  thaiiJcful." 
While  men  are  influenced  by  the  laws  of  politeness  to  thank  each 
other  for  the  smallest  favors,  they  seem  to  feel  under  no  obligation  to 
give  thanks  to  Him,  who  gave  them  being,  and  who  gives  them  all 
things  richly  to  enjoy.  They  can  pass  by  the  cross  without  one 
grateful  emotion.     God's  unspeakable  gift  excites  no  thankfulness. 

*  Fo.  an  example  of  a  history  written  in  this  manner,  I  would  refer  the  reader  to 
Trumlmll's  History  of  Connecticut. 


HOLY    MEDITATION.  403 


ARTICLE     XII. 


HoLV    Meditation   is  a    part   of   internal    religion    with 

WHICH    all    the    children    OF    GoD    ARE    FAMILIAR. 

By  meditation,  is  meant  something  more  than  that  involuntary  and 
random  exercise  of  the  thinking  faculty,  which  is  common  to  all.  All 
minds  think,  but  all  can  not,  with  strict  propriety,  be  said  to  meditate. 
There  are  those,  whose  minds  seem  to  glance  at  nearly  every  thing, 
and  to  dwell  intently  upon  nothing.  Meditation  denotes  that  musing, 
that  applying  of  the  mind  to  thought,  which  is  the  result  of  a  deep  in- 
terest in  the  subject  of  contemplation.  And  holy  meditation  means  that 
musing  about  God,  eternity,  and  other  sacred  themes,  which  is  accom- 
panied  with  corresponding  affections  of  heart — w^hich  is  engaged  in 
because  it  affords  delight.  To  constitute  one's  meditations  holy,  it  is 
not  enough  that  he  contemplates  sacred  subjects  :  he  must  love  to  con- 
template them,  and  that  because  they  are  most  in  unison  with  his 
moral  taste.  Meditation,  in  the  scriptural  sense,  includes  one  kind  of 
prayer,  namely,  that  which  consists  in  silent  aspirations  to  the  Father 
of  our  spirits.  It  is  very  natural  for  holy  minds,  while  they  are  con- 
templating his  being,  works  and  word,  to  mingle  such  devout  breath, 
ings  with  their  contemplations.  See  Ps.  v.  1,2.  I  place  meditation 
in  the  experimental  system ;  for,  whether  it  consist  in  thoughts  of 
God,  or  unexpressed  petitions  to  him,  it  is  secret,  being  known  only  to 
Him  and  oursel/es. 

This  mental  exercise  is  not  peculiar  to  eminent  Christians,  but  is 
common  to  all  that  love  God.  They  do  not  restrict  it  to  holy  times, 
places,  or  employments  ;  but  extend  it  to  all  the  days  of  the  week,  all 
the  places  where  they  go,  and  all  the  employments  in  which  they  en- 
gage. The  subjects  on  which  their  thoughts  most  naturally  dwell,  are 
those  which  relate  to  God.  But  since  these  assertions  may  be  dispu- 
ted,  it  will  be  expedient  to  show ; — that  holy  meditation  is  required — 
that  it  is  practicable — that  means  are  to  be  employed  to  promote  it — 
and  that  it  holds  no  unimportant  place  in  Christian  experience. 

1.  Holy  meditation,  as  the  stated  employment  of  our  thinking  pow- 
ers,  is  required  of  us.  Paul,  in  writing  to  his  son  Timothy,  says, 
"  Meditate  upon  these  things  ;  "  (i.  e.  the  things  relating  to  the  king, 
dom  of  God  ;)  "  give  thyself  wholly  to  them."  It  will,  perhaps,  be  said, 
that  this  command  was  given  to  a  minister  of  the  word,  whose  office  in 
the  church  obliged  him  to  make  the  subject  of  religion  the  whole  busi- 
ness  of  his  life.  We  find,  however,  a  similar  command  given  to  Josh, 
ua,  whose  business  it  was  to  lead  the  armies  of  Israel,  and  to  administer 
their  civil  government.  To  him  it  was  said,  "  This  book  of  the  law 
shall  not  depart  out  of  thy  mouth,  but  thou  shall  meditate  therein  day  and 
night."  Josh.  i.  8.  The  same  thing  is,  in  effect,  enjoined  on  every 
man,  when  it  is  said,  "  Be  thou  in  the  fear  of  the  Lord  all  the  day 
long."  Prov.  xxiii.  17.  It  is  difficult  to  tell  how  we  can  be  all  the  day 
long  in  the  fear  of  the  Lord,  unless  wo  have  him  much  in  our  thoughts. 


404  HOLY    MEDITA'no^^ 

2.  Constant  meditation  on  divine  things  is  practicable.  Had  it 
not  been  practicable,  it  would  not  have  been  required.  And  let  me 
aak,  what  there  is  to  render  it  impossible  to  comply  with  this  requisi- 
tion. The  business  of  this  life  can  be  pursued,  without  its  driving 
from  our  minds  the  thoughts  of  God,  and  of  the  life  to  come.  We  can 
think  of  God,  when  we  are  alone,  and  when  we  are  in  company ; 
when  we  lie  down,  and  when  we  rise  up  ;  when  we  go  out,  and  when 
we  come  in  ;  when  we  are  in  our  own,  or  in  a  foreign  land.  To  keep 
divine  meditations  in  our  minds,  while  our  hands  arc  employed  in 
Avorldly  business,  nothing  more  is  needed,  than  that  we  estimate  the 
things  of  this  life  and  the  things  of  the  life  to  come,  according  to  their 
comparative  importance.  Let  the  things  of  the  life  to  come  be  con- 
sidered  as  the  edifice,  and  the  things  of  this  life  as  nothing  but  the 
temporary  scafiblding,  on  which  we  are  to  stand  until  the  edifice  be 
completed  ;  and  then  it  will  not  be  difficult  to  keep  the  things  of  eter- 
nity  uppermost  in  our  thoughts,  at  all  times.  When  Christ  enjoined 
it  on  his  hearers,  to  lay  up  their  treasure  in  heaven,  he  told  them 
that  where  their  treasure  was,  there  their  heart  would  be  also.  Matt. 
vi.  21. 

Men  who  are  living  without  God  in  the  world,  have  commonly  some 
particular  subject  which  engrosses  the  most  of  their  thoughts.  The 
warrior  is  ever  thinking  of  battles  and  victories.  The  thoughts  of  the 
politician  dwell  on  the  political  concerns  of  the  nation  ;  and  are  much 
employed  in  devising  means  to  raise  himself  or  his  favorites  to  prefer- 
ment. The  worldling  is  ever  musing  on  his  gains  and  losses,  and  is 
contriving  how,  in  future,  he  may  gain  without  losing.  The  scholar's 
mind  is  absorbed  with  his  scientific  attainments,  and  with  the  pros- 
pect of  his  rising  to  eminence  in  the  literary  world.  And  the  man  of 
pleasure  thinks  of  scarcely  anything  but  his  sports  and  sensual  gratifi- 
cations. These  men  may  all  of  them  have  some  thoughts  on  other 
topics;  but  each  one  has  his  own  all-absorbing  topic,  towards  which, 
as  to  a  centre,  his  thoughts  are  always  gravitating. 

And  now  I  ask.  What  subject  should  we  expect  would,  above  all 
others,  employ  the  thoughts  of  the  godly  man?  Where  is  his  treasure  ? 
Is  it  not  in  heaven  ?  Then  his  heart  will  be  there  also.  Does  he  not 
delight  in  the  law  of  the  Lord  ?  If  so,  will  he  not  meditate  in  that  law 
day  and  night  ?  Are  his  meditations  on  the  things  of  God  sweet  ? 
Then  these  will  be  his  chosen  meditations,  at  home  and  abroad,  by  day 
and  by  night. 

That  such  a  constancy  of  meditation  on  divine  things  is  practicable, 
is  made  certain  by  the  fact,  that  it  has  actually  been  exemplified.  King 
David  had  as  much  of  the  business  of  earth  to  fill  his  thoughts,  as  any 
other  man ;  yet  we  hear  him  say  to  God,  "  I  remember  thee  upon  my 
bed,  and  meditate  on  thee  in  the  night  watches."  "  Mine  eyes  pre- 
vent  the  night  watches,  that  I  might  meditate  in  thy  word."  Nor 
were  such  thoughts  confined  to  the  night  watches  ;  for  we  hear  him 
exclaim,  "O  how  love  I  thy  law !  it  is  my  meditation  all  the  day.^^ 
This  implies,  that  through  the  avocations  of  the  day,  the  law  of  God 
was  the  great  subject  which  employed  his  thoughts. 

Now  that  which  has  been  done  by  one  of  the  children  of  God,  and 
by  one  whose  situation  was  uncommonly  difficult,  may  be  done  by  them 


HOLY   MEDITATION.  405 

all.  What  David  tells  us  concerning  his  own  meditations,  he  applies 
to  all  the  other  friends  of  God.  In  the  first  Psalm,  he  makes  this  assertion 
concerning  every  man  of  piety :  « His  delight  is  in  the  law  of  the 
Lord,  and  in  his  law  doth  he  meditate  day  and  night."  How  could  a 
constancy  of  holy  meditation  be  more  emphatically  expressed  ?  And 
notice,  such  meditation  is  not  here  introduced  merely  as  a  thing  in- 
cumbent, but  as  a  duty  which  is  actually  performed ;  and  that  by  all 
such  as  delight  in  God's  ^aw.* 

3.    Means  are  to  be  employed  in  promoting  holy  meditation.    Some 
of  the  more  important  of  these,  I  will  now  suggest. 

1st.  Let  us  impress  upon  our  minds  this  truth,  that  wherever  we 
are,  at  home  or  abroad,  there  God  is  :  that  the  works  around  us  are 
his  creation,  and  that  the  events  which  are  passing  under  our  eye,  are 
parts  of  his  providence.  We  can  hardly  believe  that  God  is  omni- 
present,  and  not  think  of  him.  Though  absent  friends  may  sometimes 
be  forgotten,  we  certainly  can  not  help  thinking  of  them,  Avhen  they 
arc  in  our  presence.  When  David  composed  the  104th  Psalm,  he  saw 
God  in  every  object,  and  in  every  event.  He  was  led  to  exclaim,  "  O 
Lord,  how  manifold  are  thy  works  :  in  wisdom  hast  thou  made  them 
all."  No  wonder  that  this  view  of  God  and  his  works,  should  lead  him 
to  say,  "  My  meditation  of  him  shall  be  sweet." 

2dly.  Holy  meditation  is  greatly  promoted  by  the  frequent  reading 
and  hearing  of  God's  word.  "  Thy  testimonies,"  said  the  Psalmist, 
"  are  my  meditation."  Again  he  said,  "O  how  love  I  thy  law  !  it  is 
my  meditation  all  the  day."  Ps.  cxix.  97,  99.  That  protracted  Psalm, 
in  which  we  find  these  passages,  seems  to  be  wholly  made  up  of  those 
meditations  for  which  the  scriptures  had  furnished  the  materials. 
They  were  originated  and  cherished  by  a  familiar  acquaintance  with 
this  repository  of  truth.  The  word  gives  rise  to  all  the  believer's 
spiritual  meditations.  It  is  true  that  he  meditates  on  the  works  of  God  ; 
but  it  is  by  the  light  reflected  from  his  word,  that  he  discovers  the  glo- 
ry  of  his  works.  They  who  desire  to  meditate  much  on  God,  will  often 
look  into  his  word,  and  will  greatly  prize  the  ministration  of  it ;  and, 
of  course,  they  will  love  the  habitation  of  his  house,  and  every  place 
where  his  word  is  faithfully  dispensed.  Those  who  desire  to  have  God 
much  in  their  thoughts,  through  the  week,  will  not  fail  to  be  in  his 
house  on  the  Sabbath. 

3dly.  Prayer  is  of  immense  importance  in  assisting  holy  medita- 
tion.  In  the  19th  Psalm,  there  is  a  petition  adapted  to  this  particular 
subject :  "  Let  the  words  of  my  mouth,  and  the  meditation  of  my  hearty 
be  acceptable  in  thy  sight,  O  Lord,  my  strength  and  Redeemer."  It 
is  as  proper  to  pray  God,  that  the  meditation  of  our  heart  may  be 
acceptable  in  his  sight,  as  to  pray,  that  the  words  of  our  mouth  and 
the  actions  of  our  life,  may  be  so.  And  prayer  is  one  of  the  most  im- 
portant means  which  can  be  used,  to  give  a  right  direction  to  our 
thoughts,  words,  and  actions.  Pious  meditation  is  greatly  promoted 
by  secret  ejaculations ;  and,  indeed,  such  ejaculations  constitute  the 
most  interesting  part  of  the  exercise.      The  meditations  of  which  the 

*  An  aged  Christian,  with  whom  I  once  had  conversation  on  experimental  religion, 
told  me,  that  for  many  years,  he  believedlj there  had  not  been  three  minutes  together, 
when  the  thoughts  of  God  and  divine  things  had  been  out  of  his  mind. 

51 


406  "^  HOLY    MEDITATION. 

119th  Psalm  is  composed,  appear  to  have  been  accompanied  with  many 
fervent  aspirations,  or  short,  disconnected  petitions,  Avhich  silently  as- 
cended to  God  from  the  altar  of  a  devout  heart.  It  seemed  good  to 
the  Holy  Ghost,  that  these  precious  thoughts  and  holy  breathings 
should  not  be  lost  to  the  Church.  By  them  we  are  taught,  not  only 
what  were  the  meditations  of  the  man  after  God's  own  heart,  but  also 
by  what  methods  we  ourselves  may  have  those  of  a  like  character. 

4thly.  Habitual  meditation  on  divine  things  may  be  aided,  by  a 
special  consecration  of  certain  portions  of  our  time  to  this  exercise. 
We  are  informed  that  Isaac  went  out  into  the  field  to  meditate  at  even- 
tide. Gen.  xxiv.  63.  The  time  and  the  place  selected  by  him,  were 
both  favorable  to  devout  contemplation.  It  is  mentioned  in  the  Life 
of  President  Edwards,  that,  when  he  was  the  minister  of  Northampton, 
he  was  in  the  habit  of  resorting  to  retired  gi'oves  in  the  vicinity,  for 
the  purpose  of  meditation.  It  is  also  stated,  that  these  were  found  by 
him  to  b3  very  profitable  seasons.  Baxter,  in  his  book  entitled  "  The 
Saints'  Rest,"  urges  the  duty  of  meditation,  and  the  importance  of  de- 
voting some  special  seasons  to  it.  These  special  seasons,  besides 
being  in  themselves  precious,  will  exert  an  influence  to  keep  the  mind 
in  a  frame  of  holy  meditation,  even  when  we  are  occupied  with  world- 
ly business. 

4.  Holy  meditation  holds  no  unimportant  place  in  the  experiences 
of  the  Christian.  To  promote  and  improve  it,  is  an  object  worthy  of 
engaging  much  of  his  attention. 

(1.)  It  is  necessary  to  render  us  objects  of  delight  to  our  Maker. 
He  witnesses  all  which  is  passing  in  our  minds.  He  understands  our 
thoughts  afar  off".  And  with  w^hat  displeasure  must  he  look  upon  those 
intelhgent  creatures,  whom  he  has  made  capable  of  contemplating  his 
glorious  perfections,  and  meditating  in  his  law  day  and  night,  when 
he  sees,  that,  so  far  from  doing  this,  they  are  utter  strangers  to  pious 
contemplation — that  God  is  not  in  all  their  thoughts.  On  the  other 
hand,  must  it  not  be  pleasing  to  Him  who  searches  all  hearts,  to  see 
his  creatures  employed  in  devoutly  contemplating  those  manifestations 
of  his  glory,  which  he  has  made  in  his  works  and  in  his  word  ?  Must 
he  not  have  been  pleased  with  that  devout  man,  who  could  appeal  to 
him  and  say,  "  I  meditate  on  all  thy  works  ;  I  muse  on  the  work  of 
thy  hands  !  "  Ps.  cxliii.  5.  His  saints  must  be  objects  of  peculiar  de- 
light, when  he  sees  their  heart  so  intently  fixed,  that  neither  a  press  of 
business,  nor  a  throng  of  company,  can  drive  him  from  their  thoughts. 
(2.)  Spiritual  meditations  constitute  a  good  preparation  for  many 
other  duties. 

They  are  a  good  preparation  for  prayer.  Like  the  sacred  fire  that 
was  ever  burning  upon  the  altar,  ready  to  consume  eveiy  sacrifice 
which  should  be  laid  upon  it,  so  it  is  with  holy  meditation.  The  man 
who  ever  keeps  this  fire  burning  upon  the  altar  of  his  heart,  will  be 
always  prepared  to  engage  in  prayer.     See  Lev.  vi.  13. 

Meditation  is  a  good  preparative  to  spiritual  and  profitable  discourse. 
It  is  when  the  heart  is  inditing  a  good  matter,  that  the  tongue  is  like 
the  pen  of  a  ready  writer.  Ps.  xlv.  1.  What  can  be  more  natural, 
than  to  talk  of  that  which  is  uppermost  in  our  minds?  If  the  medita- 
tions  of  our  heart  are  acceptable  in  the  sight  of  God,  so  will  be  the 


HOLY    MEDITATION.  407 

words  of  our  mouth.      We  are  at  a  loss  for  spiritual  discourse,  just  in 
proportion  as  our  minds  are  destitute  of  spiritual  meditations. 

Meditation  on  God  and  divine  things,  prepares  us  to  resist  temptation. 
If,  by  this  exercise,  we  set  the  Lord  always  before  us,  we  shall  not  bo 
moved.     See  Ps.  xvi.  8. 

Meditation  in  God's  woi-d,  has  a  tendency  to  prepare  us  to  obey  all 
the  j)recepts  which  it  enjoins.  When  Joshua  was  commanded  to  med- 
itate in  the  book  of  the  law,  day  and  night,  this  reason  was  given  to 
enforce  the  command ;  "  That  thou  mayest  observe  to  do  according  to 
all  that  is  written  therein."  Without  this  exercise,  the  heart  can  not 
.  be  kept  with  all  diligence :  and  what  can  be  more  important  than  a 
diligent  keeping  of  the  heart ;  since  it  is  the  fountain  from  w4iich  pro-  • 
ceed  all  our  words  and  actions. 

(3.)     Holy  meditation  is  very  useful  in  promoting  our  hnproxiement 
and  enjoyment,  both  mental  and  moral. 

The  improvement  of  our  minds  and  hearts,  is  a  thing  of  great  impor- 
tance ;  and  this  depends  very  much  on  the  kind  of  thoughts  which 
commonly  occupy  them.  Thoughts  about  worldly  things  are  some- 
times necessary,  to  enable  us  to  transact  that  business  which  reli- 
gion itself  requires  us  to  do.  But  it  is  undesirable  that  our  minds 
should  be  taken  up  with  these  things,  any  more  than  is  requisite  for 
the  transaction  of  that  business ;  since  they  are  not  expr.nded  and  pu- 
rified by  secular  thoughts,  as  they  are  by  those  which  relate  more  im- 
mediately to  heavenly  things.  How  can  that  mind  be  much  improved, 
or  greatly  assimilated  to  heaven,  whose  thoughts  are  all  confined  to 
the  things  of  earth  ?  H!ad  the  Psalmist  regarded  nothing  but  the  expan- 
sion  of  his  own  mind,  he  might  with  propriety  have  said,  /  hate  vain 
thoughts.  They  who  are  meditating  in  the  law  of  God  day  and  night, 
are  doing  that  which  constitutes  a  preparation  for  the  heavenly  state  ; 
and  their  cherishing  such  meditations,  seems  to  be  one  thing  that  is 
implied  in  their  being  in  the  posture  of  servants,  waiting  for  the  com- 
ing of  their  Lord.  Surely,  they  who  are  not  so  much  as  thinking  of 
Christ  and  the  concerns  of  his  kingdom,  have  not  their  loins  girded 
about  and  their  lights  burning ;  ready  to  open  unto  their  Lord,  when- 
ever  he  shall  knock.     See  Luke  xii.  35,  36. 

Meditation  on  divine  things  contributes  much  to  our  mental  and 
moral  enjoyment.  "  My  meditation  of  Him  shall  be  sweet,"  said  one  of 
the  highly  favored  children  of  God  :  and  so  will  all  those  say,  who 
truly  bear  the  image  of  their  Maker.  They  all  love  God  ;  and  there- 
fore they  are  made  happy  by  thinking  of  him.  They  all  delight  in  his 
word  ;  and  therefore  they  take  pleasure  in  meditating  in  it.  day  and 
night.  Much  of  the  happiness  of  the  men  of  grace,  arises  from  holy 
meditation.  They  can  not  always  be  in  the  sanctuary,  nor  at  the  do- 
mestic  altar,  nor  in  the  closet ;  they  can  not  always  have  the  Bible  in 
their  hand,  nor  be  in  the  company  of  the  saints ;  but  when  there  is  a 
suspension  of  the  enjoyment  of  these  privileges,  they  can  still  have  the 
comfort  of  thinking  on  God  and  divine  things.  This  is  a  kind  of  per- 
petual  feast,  which  may  last  all  the  day,  and  all  the  week. 

The  question  here  presents  itself — Is  meditation  on  God  and  divine 
things,  a  cei'tain  evidence  of  a  renewed  heart  ?  One  thing  is  clear  ; 
that  a  destitution  of  such  meditations  is  an  evidence  of  a  graceless 


408  HOLY    MEDITATION. 

heart.  It  is  concerning  the  wicked  man — him  who,  through  the  pride 
of  his  countenance,  will  not  seek  after  God,  that  the  declaration  is 
made,  God  is  not  in  all  his  thoughts.  It  is  not  possible  that  God  should 
be  the  supreme  object  of  our  affection,  and  not  be  the  subject  of  many 
of  our  thoughts.  Can  it  be  that  we  prefer  Jerusalem  above  our  chief 
joy,  and  yet  so  far  forget  her  interests  as  scarcely  to  have  a  thought 
concerning  them  ?  Can  our  treasure  be  in  heaven,  and  our  hearts  be 
on  the  earth  ?  On  the  other  hand,  could  we  know  concerning  any 
individual,  that,  through  all  his  life,  his  thoughts  had  been  much  em- 
ployed on  divine  subjects  ;  this,  if  not  counteracted  by  forbidding  cir- 
cumstances,  would  induce  us  to  place  him  among  the  pious.  Yet  this 
alone  would  not  be  sufficient  evidence  of  his  piety  ;  for  there  are  other 
things,  besides  a  relish  for  religion,  which  may  turn  a  man'^  thoughts 
to  divine  subjects.  Mere  legal  convictions  will  do  it ;  and  such  con- 
victions are  not  unfrequently  protracted  for  months — sometimes,  even 
for  years.  But  those  meditations  on  religious  subjects,  to  which  un- 
renewed men  are  impelled  by  the  fear  of  future  misery,  are  as  destitute 
of  holiness,  as  those  will  be,  which  they  will  have  when  actually  en- 
during that  misery.  Their  contemplations  of  God  will  then,  as  now, 
be  painful,  and  against  their  will :  they  will  not  be  able  to  divert  their 
thoughts  fi'om  their  miseries,  nor  from  Him  who  in  justice  has  inflicted 
them.  Mer&ly  meditating  about  God  does  not,  therefore,  constitute  an 
evidence  of  godliness.  If  we  do  not  delight  in  thinking  of  him  and 
the  things  of  his  kingdom,  it  is  because  his  love  has  not  been  shed 
abroad  in  our  hearts.  If  we  do  not  love  to  have  Christ  in  our  thoughts, 
we  are  none  of  his. 

Here  it  may  be  asked,  whether  all  delightful  meditations  on  divine 
subjects,  form  conclusive  evidence  of  a  gracious  state.  To  this  it  may 
be  answered  :  if  false  converts  can  receive  the  word  with  joy,  (which 
was  the  case  with  the  stony  ground  hearers  in  the  parable,)  there  is 
nothing  to  prevent  their  afterwards  having  joyful  meditations  on  divine 
subjects.  Delightful  musings  about  God,  afford  no  evidence  of  true 
piety,  unless  his  holy  character  is  the  grand  thing  which  renders  them 
delightful.  When  the  Psalmist  said,  "  My  meditation  of  him  shall  be 
sweet,  I  will  be  glad  in  the  Lord,"  we  are  to  consider  him  as  having 
his  contemplations  fixed  on  the  character  of  Jehovah.  And  when  the 
righteous  man  is  said  to  delight  in  the  law  of  the  Lord,  and  to  medi- 
tate in  it  day  and  night,  we  are  to  understand  the  unabated  law,  the 
unadulterated  word,  to  be  that  in  which  he  delights  and  meditates.  That 
meditation  which  is  an  evidence  of  true  grace,  is  fed  with  truth,  and 
with  nothing  else.  The  spiritual  man  beholds  the  glory  of  the  Lord 
exhibited  in  the  word  of  truth,  and  while  he  is  employed  in  contem- 
plating it,  he  perceives  it  to  exert  a  transforming  influence  on  his 
heart:  he  is  changed  into  the  same  image.  Such  meditation  is  pecu- 
liar to  the  man  of  grace. 


THE      ARTICLE      HARMONIZED. 

There  certainly  can  be  no  discord  between  this  and  any  other  branch 
of  experimental  religion  ;   nor  between  this  and  any  doctrine  which 


HOLY    MEDITATIOX.  409 

is  according  to  godliness.  There  are  five  of  the  Articles  in  the  exper- 
imental system,  with  which  the  one  now  under  consideration  has  a 
manifest  agreement.  The  Articles  referred  to,  are  the  second,  ffth, 
sixth,  eighth,  and  eleventh.  If  Christians,  as  was  shown  in  the  second 
Article,  delight  in  God  and  all  holy  beings,  and  in  every  thing  of  a 
holy  character,  how  perfectly  natural  it  must  be  for  them  to  meditate 
on  these  things.  If,  according  to  the  ffth,  they  live  by  faith  on  a 
Savior  whom  they  have  not  seen,  is  it  strange  that  this  unseen  Savior 
should  often  occupy  a  place  in  their  thoughts  ?  If  they  hope  for  a 
heavenly  inheritance,  (as  represented  in  Article  sixth,)  will  they  not,  by 
holy  meditation,  oft  times  penetrate  to  "  within  the  vail,"  where  their 
hope  is  anchored  ?  What  more  natural,  than  that  they  who  are  jour- 
neying towards  a  country  where  they  have  possessions,  and  where 
they  expect  permanently  to  reside,  should  frequently  muse  about  their 
distant  home. — And  how  can  they  hunger  and  thirst  after  righteousness, 
(as  the  eighth  Article  shows  they  do,)  without  thinking  much  on  heav- 
enly  things, — without  ever  and  anon  sending  up  devout  ejaculations  to 
the  great  Author  of  their  being  ?  A  hungry  man  can  not  but  think 
of  food  ;  nor  can  a  thirsty  man  help  thinking  of  drink.  How,  then, 
can  one  be  spiritually  hungry,  and  not  have  his  thoughts  dwell  upon 
that  "bread  which  conieth  down  from  heaven?" — spiritually  thirsty, 
and  not  think  of  that  "  well  of  water  which  springeth  up  into  ever, 
lasting  life  ?" — Again,  Christians  can  not  exercise  true  thanlfulness 
to  God,  (the  subject  matter  of  the  eleventh  Article,)  unless  they  medi- 
tate on  him,  his  works,  and  his  word.  Such  meditation  is  admirably 
adapted  to  excite  gratitude  ;  and  this,  in  turn,  is  a  good  preparative  to 
devout  meditation. 

There  is  entire  harmony  between  the  subject  of  this  Article,  and 
doctrinal  truth.  ■  Destroy  the  latter,  and  there  would  be  nothing  to 
sustain  the  former.  As  well  might  a  hungry  man  be  nourished  with 
juiceless  husks,  as  a  holy  soul  be  satisfied  with  meditations  which  do 
not  rest  on  the  truth  of  God.  But  as  bread  is  both  pleasant  and  nour- 
ishing to  men  in  health,  so  is  divine  truth,  to  such  as  have  been  re- 
covered from  the  dominion  of  sin.  Will  not  all  such  be  pleased  to 
meditate  on  those  leading  doctrines,  which  are  comprehended  in  the 
First  Part  of  this  work  ? — What  a  theme  for  devout  contemplation  is 
the  existence  and  infinite  aUribuies  of  Jehovah.  And  how  must  the 
godly  admire  that  display  of  boundless  power,  wisdom,  and  benevo- 
lence, which  is  made  in  the  works  of  creation  and  providence.  What 
a  theme  for  holy  meditation  is  the  law  of  God, — a  law  which  is  the 
picture  of  His  own  heart, — a  law  which,  were  it  kept  by  all  the  sub- 
jects of  moral  government,  would  produce  the  most  entire  harmony 
through  the  intelligent  universe.  It  is  as  pure  as  God  himself.  On 
this  part  of  the  system  of  tnith,  the  good  man  meditates  with  great 
delight.  It  is  a  matter  of  rejoicing  to  him,  that  this  perfect  law  is  to 
be  the  eternal  rule  to  direct  all  his  affections  and  conduct.  But  from 
this  delightful  contemplation,  his  mind  is  turned  to  a  painful  subject ; 
a  subject,  however,  which  he  does  not  choose  to  pass  over,  without 
devoting  to  it  many  a  serious  thought.  He  does  not  choose  to  forget 
man's  defection  from  God,  by  the  transgression  of  his  holy  law.  He 
views  himself  as  involved  in  this  unreasonable  rebellion.     Meditation 


410  HOLY    MEDITATIOJf. 

on  this  subject,  lays  him  in  the  dust  before  the  Supreme  King  :  it  also 
prepares  him  to  become  more  interested  with  the  wonderful  and  glo- 
rious doctrine  of  atonement,  made  for  the  sin  of  men,  by  the  death  of 
the  Son  of  God.  On  this  theme,  angels  delight  to  contemplate.  In 
the  atonement,  justice  and  mercy  are  blended.  It  evinces  that  God  is 
determined  fully  to  maintain  his  law,  without  the  abatement  of  a  sin- 
gle  jot  or  tittle  ;  and  yet  that  he  exercises  unbounded  compassion  to- 
wards  transgressors. 

From  the  contemplation  of  the  vicarious  sacrifice  for  sin,  the  Chris- 
tian's mind  is  naturally  led  to  go  forth  with  the  servants,  who  are 
commissioned  to  bid  as  many  as  they  find  to  the  marriage.  What  an 
interest  does  he  take  in  the  work  which  is  committed  to  these  servants. 
And  this  brings  him  to  take  a  view  of  another  dark  shade  in  the  pic- 
ture ;  not,  however,  the  darkness  of  an  erroneous  doctrine  : — no,  there 
is  no  trath  which  he  regards  as  more  incontrovertible  than  that  con- 
tained in  the  seventh  Article,  namely ;  that  all  men  are,  by  nature, 
wholly  averse  to  accepting  the  proposals  of  mercy,  tendered  them  in  the 
gospel.  But  the  very  fact  that  this  doctrine  is  true,  and  that  he  him- 
self was  once  a  living  example  of  its  truth,  gives  to  his  meditations  a 
tone  of  penitence  and  humility.  As,  however,  a  view  of  man's  apos- 
tacy  prepared  him  to  contemplate  Christ's  propitiatory  sacrifice  with 
deeper  interest,  so  does  the  universal  rejection  of  the  gospel  overtures, 
which  he  is  now  considering,  pave  the  way  for  his  meditating,  with 
profound  gratitude,  upon  that  renovation  of  heart  by  the  power  of  the 
Holy  Ghost,  whereby  is  secured  the  sinner's  voluntai'y  acceptance  of 
those  overtures. — And  now  he  is  led  to  contemplate  that^j-ee  and  rich 
grace,  which  is  displayed  in  the  conversion  of  sinners.  He  ascribes 
their  transformation  to  God's  everlasting  purpose,  and  to  grace  given 
them  in  Christ  Jesus,  before  the  world  began. — The  doctrine  of  free 
justification  through  the  redemption  of  Christ,  furnishes  him  another 
delightful  theme  for  holy  meditation.  A  hell-deserving  creature  is 
justified,  without  the  deeds  of  the  law,  and  yet  the  law  is  not  repealed, 
nor  even  abated ;  but  is  magnified  and  made  honorable. — The  certain 
perseverance  of  the  saints,  or  the  infallible  connection  between  grace 
begun  and  perfected,  is  also  a  pleasing  subject  of  meditation  to  him. 
It  is  pleasing,  not  only  because  it  assures  him  that  the  gates  of  hell 
will  never  prevail  against  him,  but  also  because  it  reflects  so  much 
honor  on  his  Savior,  as  one  who  is  able  and  faithful  to  save,  unto  the 
uttermost,  all  those  who  come  unto  God  through  him. — The  resurrec- 
tion morning,  and  the  day  of  judgment,  furnish  him  much  matter  for 
devout  meditation.  A  consideration  of  this  closing  scene,  gives  a  sol- 
emnity to  the  transactions  of  this  mortal  state  :  "  For  God  will  bring 
every  work  into  judgment,  with  every  secret  thing,  whether  it  be  good, 
or  whether  it  be  evil." 

When  the  pious  mind  has  taken  a  view  of  the  whole  system  of 
divine  truth,  from  beginning  to  end,  and  has  seen  the  harmony  sub- 
sisting between  its  various  parts,  how  forcibly  is  it  impressed  with 
Ihe  consistency  and  preciousness  of  the  closing  Article  of  our  doctrinal 
series.  What  a  theme  for  delightful  meditation  is  this  : — a  divine 
PLAN,  embracing  every  thing  belonging  to  the  creation,  without  ex- 
cepting the  smallest  insect,  or  the  minutest  particle ;   and  every  event 


HOLY    MEDITATION.  411 

in  providence,  even  to  the  falling  of  a  sparrow,  or  of  a  hair  from  our 
head  :  and  this  plan  going  into  complete  operation,  by  the  alhconirolU 
ing  energy  of  Him  in  whose  infinite  mind  the  plan  was  originated  ! 
And  how  pleasing  the  thought,  that  the  whole  is  so  contrived  and 
executed,  that  all  things  in  creation  and  providence  combine  together 
to  make  the  best  display  of  the  Creator's  glory  ;  and  at  the  same  time, 
to  give  a  permanent  existence  to  a  most  holy  and  blessed  society  of 
intelligent  creatures. 


REMARKS. 

1.  One  important  difference  between  saints  and  sinners,  consists 
in  their  thoughts.  The  two  classes  are  alike  in  this,  that  the)"^  both 
have  thoughts,  yea,  an  uninterrupted  succession  of  them  ;  but  with 
regard  to  the  character  of  those  thoughts,  and  the  subjects  on  which 
they  are  employed,  there  is  a  striking  dissimilarity.  The  scripture 
testifies  that  "  the  thoughts  of  the  righteous  are  right ;"  and  that  "  the 
thoughts  of  the  wicked  are  abomination  to  the  Lord."  They  have 
laid  up  their  treasures  in  different  worlds  ;  and  where  their  treasures 
are,  there  will  their  hearts  and  meditations  be  also.  Though  our 
thoughts  may  be  hidden  from  human  observation,  they  are  all  visible 
to  God  ;  nor  does  he  look  upon  them  with  indifference,  any  more  than 
upon  our  words  and  actions.  It  is  said,  "  The  Lord  knoweth  the 
thoughts  of  the  wise,"  (that  is,  of  the  worldly  wise,)  "  that  they  are 
vanity."  He  sees  very  many  of  hia  creatures  on  earth,  who  either 
wholly  exclude  him  from  their  thoughts,  or  who  think  contemptuously 
of  him  and  the  interests  of  his  kingdom.  But  he  sees  another  class, 
who  contemplate  these  subjects  with  great  frequency  and  delight.  At 
the  great  day  of  account,  all  the  thoughts  which  occupied  men's 
minds  while  here  below,  will  be  disclosed  ;  and  then  it  will  be  seen, 
that  one  particular  in  which  renewed  men  had  differed  widely  from 
the  unrenewed,  was  in  the  nature  and  subjects  of  their  meditations. 

2.  With  this  Article  before  us,  we  can  see  why  Christians  are 
not  rendered  as  unhappy  by  their  privations  as  other  men.  Their 
spiritual  meditations  are  sweet.  While  the  votary  of  pleasure  is  ren- 
dered gloomy  by  being  left  alone,  the  child  of  God  often  covets  solitude. 
Many  a  Christian  has  felt  what  one  has  thus  expressed  ;  that  he  was 
never  less  alone,  than  when  alone.  The  Christian's  best  Friend  is 
always  near  him ;  and  to  think  of  that  Friend,  is  a  source  of  much  of 
his  enjoyment.  In  journeying,  he  often  prefers  to  travel  alone,  be- 
cause  it  gives  him  a  more  favorable  opportunity  for  devotional  thought. 
He  can  be  cheerful  when  surrounded  by  the  darkness  of  night ;  for 
it  docs  not  hide  from  him  that  infinite  Being,  to  whom  the  darkness 
and  the  light  are  both  alike.  If  his  sleep  departs  from  him,  he  remem- 
bers  God  upon  his  bed,  and  meditates  on  him  in  the  night  watches. 
Ps.  Ixiii.  6.  If  the  sense  of  hearing  become  so  blunted,  that  he  can 
no  longer  be  fed  with  the  provisions  of  God's  house,  or  be  cheered  by 
the  conversation  of  his  friends,  still  he  C£m  refresh  his  mind  by  rumi- 
nating  on  what  he  has  already  heard.  Is  he  deprived  of  sight,  and  can 
he  no  more  behold  the  face  of  man,  nor  the  beauties  of  creation  ?  The 


412  HOLY    MEDITATION. 

deprivation  does  not  render  him  melancholy  ;  for  to  the  unclosed  eye 
.  of  faith,  a  fairer  world  is  yet  visible.  Indeed,  the  loss  of  the  external 
sense,  may  have  been  made  the  means  of  augmenting  the  clearness  of 
his  spiritual  vision. — Many  years  ago,  I  became  acquainted  with  a 
pious  woman,  who,  in  the  latter  part  of  her  life,  had  become  blind. 
She  told  me  (and  apparently  with  great  sincerity)  that  she  would  not 
desire  the  restoration  of  her  sight,  even  if  it  could  be  restored.  I 
derived  the  impression,  that  after  becoming  blind,  her  faith  had  been 
increased,  her  meditations  rendered  more  spiritual,  and  her  communion 
with  God  more  intimate  and  uninterrupted  ;  and  that  she  was  afraid, 
should  her  sight  be  restored,  it  might  have  the  effect  to  divert  her  atten- 
tion, and  lessen  her  spiritual  enjoyment. 

3.  With  the  subject  of  holy  meditation  before  us,  we  can  discover 
one  reason  why  they  who  are  spiritually  minded,  never  close  a  day 
without  feeling  that  they  have  fresh  cause  for  repentance.  Should  a 
day  pass,  without  their  committing  any  external  act  of  sin,  still  they 
would  feel  that  they  had  cause  for  humiliation  before  God,  on  account 
•of  their  vain  thoughts.  Such  men  view  themselves  under  obligation 
to  give  God  their  hearts,  and  with  all  diligence  to  keep  them  for  him  ; 
and  they  feel  no  small  degree  of  guilt,  because  they  do  it  so  imper- 
fectly.  They  chide  themselves  because  their  thoughts  are  with  him 
no  more  by  day,  no  more  by  night.  And  those  who  most  eagerly 
strive  to  cherish  holy  meditations  in  their  minds,  are  the  ones  who 
feel  the  most  guilt  on  account  of  vain  thoughts.  Much  of  the 
sin  of  which  a  Christian  is  convicted,  in  reviewing  one  of  his  Sab- 
baths,  consists  in  the  wanderings  of  his  mind  from  those  holy  subjects, 
"which  he  considers  ought  exclusively  to  occupy  his  thoughts,  during 
that  sacred  day.  And  the  want  of  holy  meditations  on  other  days, 
does,  in  his  view,  form  no  inconsiderable  item  in  the  list  of  his  moral 
delinquencies  :  and  is  of  itself  enough  to  convince  him,  that  he  has 
not  yet  attained  to  perfection.  That  man,  who  feels  it  no  part  of  his 
duty  to  give  a  pious  direction  to  his  thoughts,  may  fancy  himself  a 
faultless  character ;  when  the  Christian  is  groaning,  "  O  wretched 
man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this  death  ?" 

Time  would  fail  me,  were  I  to  particularize  every  thing  belonging 
to  the  experiences  of  the  Christian,  and  to  describe  all  the  shades  of 
difference  between  the  various  affections  which  the  Spirit  of  God  has 
"wrought  in  his  heart.  It  Avas  not  so  much  the  design  of  this  work, 
to  bring  into  view  all  that  could  be  said  on  each  branch  of  divine 
truth,  as  to  point  out  the  harmony  which  subsists  between  the  several 
branches,  as  proceeding  from  one  common  root.  A  sufficient  number 
of  particulars  under  the  head  of  experimental  religion,  have  already 
been  presented  to  enable  us  to  perceive,  that  entire  harmony  exists 
between  the  various  affections  which  the  Holy  Spirit  generates  in  the 
heart  of  the  believer  ;  also,  that  there  is  a  necessary  connection  be- 
tween these  affections,  and  the  holy  doctrines  of  the  Bible. 

Those  particulars  belonging  to  internal  religion,  to  which  I  have 
not  assigned  a  place  as  distinct  articles,  will  be  seen,  if  closely  exam- 
ined, to  have  a  great  affinity  to  such  as  have  been  considered.  For 
example,  godly  fear  is  nothing  but  love,  afraid  to  offend  the  greatest 


RETROSPECT — PART   II.  413 

and  most  amiable  of  all  beings.  Patience  is  nearly  allied  to  submis- 
sion. It  seems  to  be  a  submission  which  is  protracted,  and  that  under 
a  continuation  of  afflictive  and  trying  events.  Meekness,  that  excel- 
lent grace  which  shone  so  conspicuously  in  our  blessed  Lord,  differs 
but  little  from  humbleness  of  mind ;  in  connection  with  which  it  is 
oflen  introduced.  A  benevolent  and  humble  spirit  will  be  meek  ;  that 
is,  it  will  not  be  easily  provoked ;  and  when  provoked,  it  will  be  easi- 
ly  pacified.  A  tender,  in  distinction  from  a  hard  heart,  or  what  is 
usually  termed  a  tender  conscience,  forms  an  important  ingredient  in 
the  experience  of  every  true  Christian  :  but  a  tender  conscience  dif- 
fers very  little  from  a  penitential  frame  of  heart.  A  heart  which  is 
truly  contrite  for  sin,  will  be  afraid  to  repeat  those  offenses  which 
have  caused  it  so  much  grief. 

Spiritual  discernment  is  another  ingredient  in  the  Christian's  expe- 
rience.  The  things  of  the  Spirit  of  God  are  spiritually  discerned. 
1  Cor.  ii.  14.  He  who  is  divinely  illuminated,  beholds  the  beauty 
and  glory  of  the  Lord,  in  such  a  manner  as  other  men  cannot  behold 
it.  The  understanding  is  employed  in  the  discovery,  but  if  the  heart 
were  not  sanctified,  th6  glory  of  holiness  could  not  be  discerned.  This 
spiritual  discernment,  as  we  have  already  seen,  is  not  vefy  distinguish, 
able  from  that  complacency  in  holy  characters,  and  in  other  exhibi- 
tions  of  hoUness,  which  forms  the  subject  of  the  second  Article  in  the 
experimental  system,  A  mind  qualified  to  discern  the  beauty  of  holy 
objects,  and  a  mind  prepared  to  exercise  complacency  in  them,  is 
much  the  same.  Perhaps  the  former  is  to  be  considered  as  prepara- 
tory to  the  latter :  yet  both  must  be  the  fruit  of  benevolence. 

Holy  joy  belongs  to  genuine  Christian  experience.  "The  fruit  of 
the  Spirit  is  love  and  joy."  "The  kingdom  of  God  is  not  meat  and 
drink  ;  but  righteousness,  and  peace,  andjoyinthe  Holy  Ghost."  This 
joy  in  the  Holy  Ghost,  results  from  the  grace  which  he  begets  and 
cherishes  in  the  hearts  of  believers,  and  is  greatly  inci'eaaed  by  the 
vigorous  exercise  of  those  graces. 

Self-examination,  or  the  keeping  up  an  intimate  acquaintance  with 
our  own  hearts,  and  detecting  their  secret  springs  of  action,  is  one  of 
the  appendages  of  internal  religion.  It  implies  a  desire  thoroughly 
to  know  ourselves,  and  to  form  the  same  estimate  of  our  every  thought, 
word,  and  action,  which  He  forms,  who  will  one  day  sit  in  judgment 
upon  them.  Between  this  Christian  trait,  however,  and  holy  medita- 
tion,  the  distinction  is  scarcely  perceptible.  Some  remarks  on  the  vital 
importance  of  self-examination,  will  be  reserved  for  the  retrospect  of 
Part  II.,  upon  which  I  shall  now  enter. 


A  RETROSPECT  OF  PART  II. 


Though  this  Part  of  our  work  was  prefaced  with  some  general  re- 
marks on  the  nature  and  importance  of  experimental  religion,  still  I 

52 


414  HETBOSPECT FART    II. 

know  not  how  to  leave  so  interesting  a  subject,  till  I  have  placed  before 
the  reader  a  few  other  remarks  that  have  been  suggested  to  my  mind, 
and  which  I  could  not  easily  embody  in  any  of  the  foregoing  Articles. 
In  making  these  remarks,  it  may  be  difficult  to  avoid  all  repetitions  : 
but  should  I,  in  some  instances,  "  write  the  same  things  to  you,"  per- 
mit me  to  adopt  Paul's  apology,  and  say,  "  for  you  it  is  safe."  Phil. 
iii.  1. 

I.  Let  it  be  distinctly  remembered,  that  all  religious  experiences  are 
not  of  a  holy  nature.  There  are  false  experiences,  as  well  as  those 
which  are  true.  In  relation  to  internal  religion,  more  than  almost 
anything  else,  there  is  great  danger  that  a  man  will  think  himself  to 
be  something,  when  he  is  nothing.  Gal.  vi.  3.  "  There  is  a  genera- 
tion that  are  pure  in  their  own  eyes,  and  yet  are  not  washed  from  their 
filthiness."  Prov.  xxx.  12.  By  the  passage  last  cited  we  are  to  un- 
derstand, that  men  of  this  character  have  their  successors,  from  age  to 
age.  There  are  many,  whose  seemingly  warm  love  to  Christ  is  proved 
to  be  spurious,  by  its  waxing  cold,  in  distinction  from  its  enduring  to 
the  end.    Matt.  xxiv.  12, 13. 

The  Christian  world  is  certainly  full  of  unscriptural  doctrines,  un- 
less we  suppose  the  scriptures  themselves  to  contain  contradictory 
schemes.  And  have  we  not  reason  to  believe,  that  false  experiences 
are  as  common  as  false  doctrines  ?  In  the  experimental,  or  inward 
part  of  religion,  Satan  must  have  peculiar  advantages  for  deceiving 
us ;  since  it  has  its  seat  within  a  man's  own  breast,  and  comes  not 
within  the  observation  of  his  fellow  men.  A  man  who  is  thus  deceiv- 
ed, may  say  to  his  anxious  friends.  Think  you  I  am  unacquainted  with 
the  true  state  of  my  own  feelings  ?  "  For  he  flattereth  himself  in  his 
own  eyes,  until  his  iniquity  be  found  to  be  hateful."    Ps.  xxxvi.  2. 

II.  That  a  man's  religious  experiences  correspond  with  those  of 
some  other  man,  furnishes  no  positive  evidence  that  they  are  genuine. 
Two  time-pieces  might  agree,  even  to  a  minute,  and  yet  both  be  wrong. 
The  very  fact,  however,  of  their  agreeing  so  exactly,  would  probably 
mislead  the  owners,  and  make  them  suppose  they  had  the  true  time. 
In  like  manner,  the  experiences  of  two  individuals  may  be  alike,  and 
yet  neither  of  them  be  genuine.  Such  resemblance  in  religious  ex- 
periences often  exists ;  and  the  practice  of  making  it  a  test  of  their 
soundness,  has  been  the  means  of  deceiving  very  many.  I  verily  be- 
lieve,  that  through  the  subtlety  of  the  tempter,  there  have  been  great 
religious  excitements,  where  the  method  which  the  converts  used  to 
test  the  genuineness  of  their  religion,  was  to  compare  themselves 
among  themselves ;  which  practice,  the  apostle  assures  us  is  not  wise. 
It  is  unwise  for  any  man  to  make  his  neighbor's  feelings  a  standard, 
by  which  to  determine  the  character  of  his  own.  It  is  the  part  of 
wisdom  first  to  ascertain,  that  what  you  make  your  standard,  is  itself 
indisputably  right.  Such  a  standard  of  experimental,  as  well  as  of 
doctrinal  religion,  we  have  in  the  word  of  God.  The  experiences  of 
Abraham,  of  David,  and  of  Paul,  were  the  experiences  of  men  who 
were  born  of  God.  All  those  religious  affections,  by  whomsoever  ex- 
perienced, which  the  scriptures  exhibit  with  approbation,  may  safely 
be  made  the  touch-stone  by  which  to  try  our  own.  But  before  I  can 
determine  my  own  exercises  to  be  right,  from  the  circumstance  that 


KETROSPECT PART    II.  415 

they  accord  with  those  of  my  neighbor,  I  must  first  try  the  character 
of  his,  by  that  infallible  standard — the  word  of  truth.  If  you  are  pre- 
sented with  a  memoir  of  a  person  celebrated  for  his  piety,  it  is  danger- 
ous to  use  it  as  a  test  by  which  to  determine  the  genuineness  of  your 
own,  until  you  clearly  see  that  the  religion  it  exhibits  is  in  accordance 
with  the  word  of  God.  Thus,  for  example,  you  are  not  authorized  to 
draw  any  conclusion  in  favor  of  your  own  experiences,  because  they 
harmonize  with  those  of  Brainerd  and  Martyn,  any  further  than  you 
have  become  satisfied  that  theirs  are  in  harmony  with  the  Bible. 

III.  In  connection  with  this  department  of  divine  truth,  it  highly 
concerns  us  to  ascertain  what  is  intended  by  the  witness  of  the  Spirit. 
"  The  Spirit  itself,"  says  the  apostle,  "  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  God."  Rom.  viii.  16.  In  what  manner,  it 
may  be  asked,  does  the  Spirit  bear  witness  ?  The  Spirit  is  said  to 
bear  witness  with  our  spirit,  that  we  are  the  children  of  God,  Avhen  he 
begets  in  us  those  holy  dispositions  and  tempers,  which  constitute  us 
his  children  ;  and  when  he  helps  our  spirit  to  discern  their  existence, 
and  their  conformity  to  the  divine  image.  In  the  holy  scriptures,  the 
Spirit  of  God  has  borne  witness  to  the  truth.  There  we  have  his  tes- 
timony concerning  Christian  experience,  or  inward  religion.  It  is  by 
his  powerful  influence  that  such  religion  is  wrought  within  us  ;  and 
when  he  has  given  it  an  existence  in  our  hearts,  he  can  enable  us  to 
discern  its  agreement  with  the  testimony  he  has  given  concerning  it, 
in  the  written  word. 

It  may  perhaps  be  said.  This  is  rather  the  fruit,  than  the  witness  of 
the  Spirit — a  preparation  for  the  testimony,  rather  than  the  testimony 
itself.  This  difficulty  is  easily  obviated  ;  for  in  the  same  chapter 
where  this  witness  is  spoken  of,  the  Spirit  is  said  to  make  intercession 
for  the  saints,  with  groanings  which  can  not  be  uttered.  These  un- 
utterable groans,  it  is  manifest,  exist  no  where  except  in  the  hearts  of 
the  saints ;  and  yet  they  are  called  the  intercessions  and  the  mind  of 
the  Spirit,  because  they  are  the  product  of  his  gracious  influence.  In 
the  same  sense  in  which  the  Spirit  of  God  is  said  to  make  intercession 
for  us,  with  those  unutterable  groanings  which  he  produces  in  us,  he 
is  said  to  bear  witness,  by  those  holy  aflfections  in  our  hearts  of  which 
he  is  the  author.  As  soon  as  these  holy  affections  exist,  even  before 
they  are  manifested  by  external  actions,  our  own  spirit  is  capable  of 
discovering  them,  and  thence  deriving  evidence  of  our  adoption  into 
the  family  of  God. 

It  is  well  calculated  to  confirm  us  in  the  opinion,  that,  by  the  witness 
of  the  Spirit,  is  meant  nothing  more  than  those  holy  affections  which 
he  produces  in  our  hearts  ;  that  these,  together  with  the  holy  actions 
in  which  they  naturally  result,  are  always  resorted  to  in  the  scriptures 
for  the  evidence  of  our  being  the  children  of  God.  They  are  not  only 
adduced  as  furnishing  some  of  the  evidence  of  our  adoption,  but  as 
furnishing  the  whole  of  it.  If  this  be  correct,  is  it  not  very  unreason- 
able to  suppose,  that  the  text  in  question  has  reference  to  evidence  of 
a  different  nature  ?  Any  different  view  of  the  witness  of  the  Spirit,  must 
be  of  a  dangerous  tendency.  It  would  be  leaving  this  interesting 
question,  Am  I  a  child  of  God  ?  to  be  determined  by  other  and  different 
evidence,  than  that  which  arises  from  possessing  the  temper,  or  per- 


416  RETROSPECT PART    II. 

forming  the  duties,  of  an  obedient  child.  Does  not  a  dependence  on 
some  more  immediate  witness  of  the  Spirit,  than  m  hat  consists  in  those 
holy  dispositions  which  are  the  result  of  his  sanctifying  influences, 
expose  us  to  believe  eveiy  spirit ;  even  such  as  go  about  to  deceive 
that  they  may  destroy  ?  If  we  adopt  the  sentiment,  that  the  Holy 
Ghost  bears  witness  of  our  acceptance,  in  some  Avay  which  leaves  no 
impress  of  the  divine  image  on  our  heart,  how  can  we  distinguish  be- 
tween  His  testimony,  and  that  of  a  lying  spirit ;  a  spirit  who  would 
rejoice  to  persuade  us,  by  some  secret  whisper  or  impression,  that  we 
are  the  children  of  God,  and  not  of  the  devil  ? 

IV.  Since  experimental  religion,  when  genuine,  is  truth  in  the 
inward  parts,  it  must  naturally  lead  ihe  mind  to  adopt  true  doctrines, 
instead  of  such  as  are  erroneous.  A  rectified  palate  has  a  relish  for 
wholesome  food  ;  and  a  sanctified  heart  relishes  the  sincere  milk  of 
the  word.  1  Pet.  ii.  2.  That  holy  anointing  which  transforms  a  sin- 
ner  into  a  saint,  and  preserves  in  him  the  renovated  character,  "  is 
truth,  and  is  no  lie."  1  John,  ii.  27.  The  entrance  of  divine  truth 
into  the  heart,  when  it  has  been  effected  by  this  anointing,  has  often 
proved  the  means  of  bringing  men  to  believe  what  they  had  before 
called  hard,  and  even  horrible  doctrines.  In  them  is  verified  that  pre- 
diction ;  "  They  also  that  erred  in  spirit,  shall  come  to  understanding, 
and  they  that  murmured  shall  learn  doctrine."  Isa.  xxix.  24.  There 
is  a  divine  glory  in  revealed  truth,  and  the  experimental  believer  dis- 
covers  it.  In  him  it  is  not  a  mere  rational  conviction,  in  which  his 
heart  takes  no  interest :  it  is  a  benevolent  mind  discovering  an  ineffa- 
ble  display  of  God's  goodness  in  his  precious  word.  The  more  com- 
pletely  selfish  affections  are  expelled  his  bosom,  the  more  are  his  eyes 
opened  to  behold  those  glorious  mysteries,  which  are  brought  to  light 
by  the  volume  of  inspiration. 

This  spiritual  discernment  of  the  holy  nature  and  sweet  harmony  of 
divine  truth,  is  that  which,  above  all  other  things,  produces  a  full  and 
settled  belief  of  the  inspiration  of  the  scriptures,  and  of  the  divine  origin 
and  excellency  of  that  religion  which  they  inculcate.  When  we  are 
warned  against  being  carried  about  with  divers  and  strange  doctrines, 
we  are  told  what  is  the  best  preventive  for  this  evil :  "  For  it  is  a  good 
thing  that  the  heart  be  established  with  grace."  This  was  the  thing 
which  established  the  heart  of  Peter,  when  he  said  to  Jesus,  "  Thou 
art  the  Christ,  the  Son  of  the  living  God."  That  it  was  the  thing,  is 
evident  from  Christ's  saying  to  him,  "Blessed  art  thou,  Simon,  Bar- 
jona  ;  for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father 
which  is  in  heaven."  When  it  is  said,  "  He  that  believeth  on  the  Son, 
hath  the  witness  in  himself,"  it  supposes  that  the  religion  of  the  gospel 
holds  dominion  in  the  heart  of  the  believer;  and  that  it  prepares  him 
to  be  fully  satisfied  concerning  its  truth,  so  as  effectually  to  prevent 
him  from  becoming  an  infidel.  Grace  in  the  heart,  is  not  only  a  pre- 
ventive  against  apostacy  from  the  Christian  faith  ;  but  its  tendency  is 
to  preserve  us  from  all  departures  from  sound  doctrine.  By  what  the 
apostle  John  says  concerning  those  heretics  which  went  out  from 
them,  it  is  manifest  he  imputes  their  departure  from  sound  doctrine, 
to  their  destitution  of  that  unction  from  the  Holy  One,  by  which  we 
know  all  things.     1  John,  ii.  18 — 20, 


RETKOSPECT PART    II.  417 

That  steadfastness  in  the  Christian  religion,  and  in  its  peculiar 
doctrines,  which  is  the  result  of  an  experimental  knowledge,  is  quite 
a  different  thing  from  that  unyielding  adherence  to  the  religion  of  an- 
cestors,  which  is  seen  among  pagans,  Mahometans,  Jews,  papists,  and 
(not  unfrequently)  different  sects  of  protestants.  The  steadfastness  of 
which  we  speal^,  is  not  the  effect  of  ignorance,  or  of  blind  and  servile 
imitation ;  but  is  the  fruit  of  knowledge,  even  that  which  has  been 
gained  by  our  own  happy  experience.  If  our  fathers  before  us  have 
believed  the  gospel,  and  our  teachers  have  instructed  us  into  the  divine 
mission  of  the  Redeemer,  still  we  can  say  with  truth,  "  Now  we  be- 
lieve, not  because  of  your  sayings  ;  for  we  have  seen  him  ourselves, 
and  know  that  this  is  indeed  the  Christ,  the  Savior  of  the  world." 
The  Spirit  so  takes  of  the  things  of  Christ  and  shows  them  to  us,  that 
we  seem  to  have  a  sight  of  his  glory.  While  unstable  minds  are  ever 
learning,  and  never  able  to  come  to  the  knowledge  of  the  truth,  they 
whose  hearts  are  under  the  teaching  of  the  Spirit,  are  ever  growing 
in  the  knowledge  of  the  truth,  and  becoming  more  and  more  established 
therein. 

V.  The  importance  of  experimental  religion  renders  self-examina' 
tion  indispensably  requisite.  If  our  religion  want  the  experimental 
part,  we  shall  have  no  meetness  for  the  inheritance  of  the  saints  in 
light ;  and  if  our  experience  be  radically  deficient,  it  will  profit  us 
nothing.  This  part  of  religion,  as  distinguished  from  doctrine  and 
'practice,  is  confined  to  the  heart,  and  can  therefore  be  directly  seen  and 
examined  by  none  save  God  and  ourselves.  "  What  man  knoweth 
the  things  of  a  man,  save  the  spirit  of  man  that  is  in  him  ?"  1  Cor.  ii. 
11.  By  this  the  apostle  meant,  not  that  every  man  forms  a  correct 
opinion  of  himself,  but  that,  through  the  medium  of  self-examination, 
he  is  capable  of  doing  so.  No  doubt  there  are  innumerable  cases, 
where  others  decide  more  correctly  concerning  a  man's  character, 
especially  in  relation  to  the  subject  of  religion,  than  he  himself  does. 
His  sins  go  beforehand  to  judgment,  and  his  neighbors  can  perceive 
that  he  is  in  the  gall  of  bitterness  and  bond  of  iniquity,  while  he  is 
flattering  himself  that  he  enjoys  the  liberty  wherewith  Christ  makes  free. 
His  religious  opinions  may  be  so  erroneous,  or  his  experiences  so  hoi- 
low-hearted,  or  his  practices  so  vicious,  as  to  make  it  manifest  to  all 
that  he  is  an  unchanged  man.  Admitting,  however,  that  in  all  these 
particulars  he  seems  blameless,  still  his  fellow  men  can  not  know  that 
he  has  passed  from  death  unto  life ;  for  they  can  not  discern  the  state 
of  his  heart.  A  man  has  power  to  ascertain  his  own  sincerity,  or  his 
own  hypocrisy,  so  as  his  neighbors  have  not.  Peter  could  say  con- 
cerning  himself,  Lord  thou  knowest  that  I  love  thee;  while  concerning 
Silvanus,  an  eminent  minister  whose  piety  he  had  probably  never  ques- 
tioned,  he  could  only  say,  "  a  faithful  brother,  as  I  supjjose."  I  Pet. 
v.  12. 

In  self-examination,  we  have  a  right,  and  it  is  our  duty,  to  avail 
ourselves  of  all  the  helps  within  our  reach  ;  but  we  ourselves  must  use 
them,  or  they  will  do  us  no  good.  To  aid  us  in  the  difficult  task,  we 
have  the  word  of  God,  and  a  preached  gospel,  and  valuable  books  de- 
signed  expressly  for  the  purpose.  In  addition  to  all  other  helps,  we 
have  liberty  to  invoke  His  aid,  who  has  an  intuitive  knowledge  of  our 


418  RETROSPECT PART    11. 

hearts  ;  and  this  privilege  is  very  great.  Convinced  as  we  are  that 
our  hearts  He  concealed  from  the  view  of  all  men,  and  well  nigh  dis- 
heartened  in  our  attempts  to  ascertain  our  true  character,  it  must  afford 
us  great  relief  to  be  permitted  to  say,  in  the  language  of  David, 
»*  Search  me,  O  God,  and  know  my  heart."  They  who  apply  them- 
selves  to  this  duty  aright,  make  their  ultimate  dependence  on  the  om- 
niscience and  mercy  of  God,  to  guide  them  in  the  examination  of  their 
own  hearts,  and  to  prevent  their  being  ruined  by  self-deception. 

VI.  In  view  of  the  clear  exhibitions  which  the  word  of  God  has 
made,  of  the  substantial  and  pure  nature  of  this  department  of  religion, 
it  is  truly  affecting  to  see  what  unsubstantial  things  are  relied  on  as 
Christian  experiences.  Affections,  caused  by  imaginary  discoveries, 
and  which  have  the  appearance  of  mere  animal  sensations,  are  consid- 
ered  by  many  as  those  holy  affections  which  are  peculiar  to  the  re- 
generate.  One  has  perceived  a  sweet  smell,  which  he  could  not  ac- 
count  for  by  the  presence  of  any  odorous  substance  ;  unless  it  should 
be  that  mystical  "  spikenard  that  sendeth  forth  the  smell  thereof." 
This  odor  has  been  supposed  to  be  a  fruit  and  evidence  of  the  new 
birth.  Another  has  had  a  light  or  some  other  imaginary  object,  sud- 
denly  burst  upon  his  view ;  and  this  he  has  narrated  for  a  Christian 
experience.  Another's  conversion  consists  in  hearing  angelic  music, 
or  some  particular  words  addressed  to  him.  A  pleasant  sensation  in 
the  breast,  or  in  some  other  part  of  the  animal  system,  has  i-elieved  the 
anxieties  of  many,  and  made  them  imagine  they  had  received  the  joys 
of  the  Holy  Ghost.  Some  have  been  relieved  by  a  remarkable  dream; 
and  some,  by  the  presentation  of  a  promise  to  their  eye,  on  their  fiist 
opening  the  Bible.  Others,  without  opening  the  Bible,  have  had  a 
promise,  and  perhaps  a  multitude  of  them,  made  suddenly  to  pass 
through  their  minds  ;  and  from  this  circumstance,  have  inferred  that 
those  promises  were,  applicable  to  them. 

If  such  things  as  these  be  the  experimental  religion  of  the  Bible, 
let  them  be  trusted  in  ;  but  if  they  are  the  imaginations  of  our  own 
hearts,  and  the  delusions  of  the  adversary,  let  them  no  more  be  digni- 
fied with  the  name  of  Christian  experiences.  Dreams,  visions,  and 
voices,  never  constituted  the  religion  of  the  heart ;  nor  can  they  be 
any  evidence  of  its  existence.  The  dreams  of  Pharaoh  were  from 
God,  but  were  no  proof  that  he  was  a  child  of  God.  Balaam  had 
visions  of  the  Almighty ;  but  he  was  no  saint.  In  the  thirteenth 
chapter  of  Paul's  1st  epistle  to  the  Corinthians,  we  are  taught  to  make 
a  perfect  distinction  between  all  miraculous  gifts,  and  that  charily,  or 
love,  which  constitutes  the  essence  of  true  religion.  And  we  are 
cautioned  against  considering  these  gifts  any  proof  of  the  existence 
of  holy  love. 

If  visionary  appearances  are  viewed  as  an  evidence  of  a  change  of 
heart,  it  is  because  they  are  supposed  to  be  a  direct  revelation  from 
God  to  prove  the  fact ;  for  surely  it  can  not  be  on  account  of  any- 
thing morally  excellent  in  .their  nature.  Holiness  of  heart  is  not 
necessarily  implied  in  having  a  vision  of  Christ,  any  more  than  in 
seeing  the  person  of  Christ ;  and  this  last  was  seen  by  thousands  of 
those  who  lived  and  died  his  enemies.  The  children  of  Israel  all 
heard  the  voice  of  God,  when  he  spake  to  them  out  of  the  burning 


RETROSPECT PART   11.  419 

mount ;  but  it  did  not  transform  their  hearts.  Why  then  should  we 
make  dependence  on  any  voice  which  may  now  be  heai*d,  even  though 
it  should  seem  to  break  from  the  clouds  ?  And  is  there  any  more  holi- 
ness in  dreaming  of  heaven,  than  in  dreaming  of  hell  ?  A  mind,  en- 
tirely  destitute  of  the  grace  of  God,  may  retain  in  memory  many  or 
all  of  the  promises  of  scripture.  And  may  not  such  promises  be  sud- 
denly thrown  into  the  mind,  without  producing  any  transforming  effect  ? 

These  things  are  not  that  kind  of  evidence  of  moral  renovation, 
which  is  afforded  by  repentance,  faith,  a  spirit  of  forgiveness,  and 
other  holy  affections  :  it  is  that  kind,  rather,  which  Daniel  had,  when 
the  angel  Gabriel  was  sent  from  heaven  to  inform  him  that  his  prayer 
was  accepted.  These  visionary  appearances  are  considered  as  a 
direct  revelation ;  and  because  they  are  so  considered,  they  give 
peace  and  joy  to  those  who  were  before  distressed.  But  what  right 
have  we  to  believe  that  God  does,  in  such  a  direct  way,  assure  us  that 
we  are  pardoned  and  justified  ?  Where,  in  all  his  word,  has  he  prom- 
ised  that  he  will  make  a  special  revelation  to  such  as  pass  from  death 
to  life,  to  give  them  assurance  of  the  fact  ?  Some  may  think  there  is 
no  way  to  account  for  such  manifestations,  except  by  ascribing  them 
to  the  agency  of  the  Holy  Spirit.  But  is  it  forgotten,  that  there  is 
a  spirit  of  a  very  different  character,  who  walketh  about  seeking 
whom  he  may  devour  ?  and  that  his  most  successful  way  of  destroy- 
ing the  souls  of  men,  is  by  employing  subtle  wiles — by  transforming 
himself  into  an  angel  of  light  ?  Surely,  we  can  not  have  forgotten, 
that  he  made  use  of  a  precious  promise  of  the  scriptures,  when  he 
tempted  the  Son  of  God  to  cast  himself  down  from  the  pinnacle  of 
the  temple.  From  this  we  learn,  that  the  promises  of  God's  Avord  are 
familiar  to  that  deceiver,  and  that  a  misapplication  of  them  is  one  of 
his  most  subtle  wiles.  And  all  those  visionary  appearances  which 
have  been  mentioned,  are  things  which  come  within  his  power.  They 
do  not  require  the  power  of  the  Almighty  to  produce  them  ;  nor  do 
they  leave  the  divine  image  impressed  on  the  heart.  Men  who  are 
entirely  under  the  dominion  of  self-love,  may  be  greatly  pleased  with 
such  experiences  ;  and  may  feel  strong  emotions  of  selfish  gratitude 
to  God,  for  what  they  consider  to  be  tokens  of  his  special  regard  to 
them.  But  is  it  not  perfectly  evident,  that  such  things  as  these  consti- 
tute no  part  of  the  experimental  religion  of  the  gospel  ?  The  expe- 
riences sanctioned  by  the  word  of  God,  are  as  different  from  them,  as 
wheat  is  from  chaff;  and  are  as  much  superior  to  them,  as  holiness  ia 
to  sin. 

I  am  aware  that  some  readers  may  think,  that  cautions  against 
making  dependence  on  things  so  foolish  and  unscriptural,  can  hardly 
be  necessary  :  but  had  they  known  as  many  instances  of  dependence 
being  made  on  such  things,  as  the  writer  has,  they  would  think  very 
differently.* 

1  am  far  from  believing  that  visionary  experiences  are  the  only  kind 

*  On  such  visionary  appearances,  the  author  of  this  work  once  made  dependence, 
and  was,  as  he  has  ever  since  fully  believed,  actually  taken  in  one  of  these  snares  of  the 
devil.  And  if  there  be  any  particular  class  of  sinners  towards  whom  he  feels  a  pecul- 
iar compassion,  and  under  obligation  to  make  efforts  for  their  rescue,  it  is  such  as  are 
taken  in  these  ruinous  snares.  He  longs  to  have  such  deceived  ones  see  and  feol,  that 
they  are  feeding  on  ashes  and  husks,  instead  of  the  bread  of  life. 


420  RETROSPECT PART    II. 

which  ai'e  unsound.  There  have  doubtless  been  many  false  converts, 
whose  experience  consisted  in  apparent  submission  to  God.  All  ex- 
periences  are  spurious,  where  the  selfish  principle  has  not  been 
changed.  False  religion,  however  specious,  is  still  an  empty  vine, 
inasmuch  as  it  always  brings  forth  fruit  unto  itself.  The  love  of  the 
false  convert,  in  whatever  way  he  obtains  his  hope,  has  nothing  in  it 
of  a  disinterested  nature.  His  love  to  God  (if  love  it  may  be  called) 
is  elicited,  not  by  the  holy  character  he  possesses,  but  by  the  blessings 
he  has  bestowed,  or  is  expected  to  bestow,  on  him.  If  he  repents  of 
sin,  it  is  not  on  account  of  its  evil  nature  or  contrariety  to  God,  but 
its  contrariety  to  his  own  interest.  If  he  admires  the  Savior,  it  is  not 
because  he  abhorred  sin,  and  died  to  rescue  men  from  its  direful  bond- 
age  ;  but  because  he  is  viewed  as  rescuing  them  from  its  awful  pun- 
ishment. If  he  loves  the  brethren,  it  is  not  because  they  are  "  holy 
brethren"  and  love  Christ ;  but  because  they  love  him,  and  belong  to 
the  same  church  or  denomination  with  himself.  His  religious  com- 
forts are  not  joy  in  the  Holy  Ghost;  but  in  his  own  supposed  good- 
ness and  safety.  Should  such  a  one  hold  out  in  his  religion  to  the  end 
of  life,  it  will  not  be  because  he  delights  in  the  service  of  God ;  it 
will  be  because  he  deems  it  a  necessary  means  of  preserving  his  rep- 
utation in  this  world,  or  of  securing  his  happiness  in  the  world  to 
come. 

VII.  It  is  worthy  of  particular  remark,  that  the  inward  experience 
of  the  power  of  religion,  is  the  cause  of  all  that  pure  and  elevated  en- 
joyment, which  the  scriptures  attribute  to  the  godly.  They  delight 
themselves  in  the  Lord,  and  their  spirit  rejoices  in  God  their  Savior. 
They  affirm  that  he  has  put  gladness  in  their  heart,  more  than  what  is 
enjoyed  by  the  lovers  of  wealth,  even  when  their  corn  and  wine 
are  increased.  Ps.  xxxvii.  4.  Luke  i.  47.  The  apostles  and 
primitive  Christians,  though  sorrowful,  were  always  rejoicing.  2  Cor. 
vi.  10.  Surely,  it  must  have  been  from  their  religion  that  they  derived 
their  happiness ;  but  the  religion  of  the  gospel  does  not  become  the 
source  of  happiness,  until  it  is  experimentally  known.  They  whose 
knowledge  of  gospel  doctrines  is  that  of  mere  scholars,  and  whose 
obedience  to  gospel  precepts  is  that  of  heartless  formalists,  do  not  know 
what  is  meant  by  that  joy  which  is  the  fruit  of  the  Spirit.  We  must 
experimentally  "  taste,"  to  "  see  that  the  Lord  is  good."  Ps.  xxxiv. 
8.  Until  we  do  this,  we  can  not  know  that  Christ  is  the  chiefest 
among  ten  thousand,  and  altogether  lovely :  nor  can  we  sit  down  un- 
der  his  shadow  with  great  delight,  and  have  his  fruit  sweet  to  our 
taste.  Until  we  hunger  and  thirst  for  righteousness,  we  are  not  pre- 
pared to  be  feasted  with  those  discoveries  of  righteousness,  which  are 
made  in  the  word  of  truth.  But  when  the  Holy  Spirit  has  given  us 
appetite,  if  we  find  God's  word,  we  eat  it,  and  it  is  the  joy  and  rejoic- 
ing of  our  heart.     Jer.  xv.  16. 

While  destitute  of  an  experimental  acquaintance  with  the  gospel, 
we  may  be  puflTed  up,  and  think  we  are  rich,  and  increased  in  goods, 
and  have  need  of  nothing ;  we  may  flatter  ourselves  that  we  have  made 
great  attainments  in  divine  knowledge,  and  that  we  have  kept  all  the 
commandments  from  our  youth  up  ;  but  unless  we  are  renewed  in  our 
mind,  and  made  partakers  of  the  divine  nature,  we  are  never  made 


RETROSPECT — PART    II.  421 

happy  by  beholding  displays  of  the  divine  character,  whether  in  the 
law  or  the  gospel.  And  as  the  holy  enjoyment  of  Christians  com- 
mences  with  their  experimental  knowledge  of  the  truth,  so,  by  the 
continuance  and  increase  of  such  experience,  their  religious  enjoy- 
ment is  continued  and  increased.  It  can  not  be  perpetuated  by  the 
mere  soundness  of  their  creed,  or  the  regularity  of  their  lives.  It  is 
only  by  their  being  sanctified  through  the  truth,  that  they  enjoy  their 
religion.  When  the  work  of  sanctification  is  retrograde,  their  com- 
forts decay  ;  and  it  is  only  when  this  work  becomes  again  progressive, 
that  their  comforts  are  restored.  In  accordance  with  this  sentiment, 
Ave  hear  the  church,  in  a  time  of  declension,  making  this  prayer : 
"  Wilt  thou  not  revive  us  again,  that  we  may  rejoice  in  thee  ?"  There 
are  times  when  the  Avork  of  the  Spirit  is  so  powerful  in  the  hearts 
of  the  children  of  God,  that  they  arc  filled  Avith  joy,  even  "joy  un- 
speakable, and  full  of  glory." 

Here  is  a  motive  for  the  cultivation  of  experimental  religion,  Avhich 
Ave  should  suppose  would  reach  the  heart  of  every  Christian ; — its 
cultivation  is  absolutely  essential  to  his  happiness  as  a  Christian.  The 
more  he  has  of  it,  the  more  is  he  prepared  to  enjoy  God,  and  to  drink 
at  the  fountain  of  living  waters ; — to  have  intimate  fellowship  Avith 
the  Father,  and  Avith  his  Son  Jesus  Christ.  Were  the  Christian  to 
keep  his  heart  with  all  diligence,  so  as  to  keep  himself  in  the  love  of 
God,  his  joy  in  God,  which  is  pure  in  its  nature,  would  be  like  a  con- 
tinual feast ;  and  such  pure  and  uninterrupted  enjoyment,  Avould  be  a 
foretaste  and  earnest  of  his  future  blessedness  in  heaven. 

But  let  us  not  imagine  that  all  religious  joy  is  a  certain  evidence 
of  regeneration.     False  experiences  produce  selfish  joys :   "  But  he 
that  received  the  seed  into  stony  places,  the  same  is  he  that  heareth 
the  word,  and  anoa  with  joy  receiveth  it."     Matt.  xiii.  20.     Here 
Avas  joy,  not  secular,  but  religious  ;  and  yet   the  religion  Avhich  pro- 
duced it,  had  no  root,  and  therefore  endured  but  for  a  while.     There 
Avere  some  of  the  hearers  of  John,  the  forerunner  of  Christ,  who  were 
Avilling  for  a  season  to  rejoice  in  his  light ;    who  nevertheless  rejected 
Him  who  Avas  the  light  of  the  world.     There  is  a  sense  in  Avhich  men 
may  "  taste  the  good  word  of  God,  and  the  powers  of  the  Avorld  to 
come,"  and  yet  fall   away,  and  thus  prove  their  religion  to  be  Avithout 
foundation.     That  joy  which  is  the  fruit  of  the  Spirit,  not  only  re- 
lates to  holy  things,  but  is  a  Jioly  joy,  or  a  delight  in  such  things. 
The  holiness  which  is  seen  in  God  and  divine  things,  is  the  ground  of 
it ;    and  sanctification  in  our  hearts,  is  essentially  requisite  to  a  delight- 
ful contemplation  of  the  beauty  of  holiness.     The    Christian's  enjoy, 
ment  in  religion  could  not  be  preserved  by  having  a  holy  angel   sent 
from  heaven  every  day,  to  assure  him  of  the  certainty  of  his  future 
blessedness  ;   unless  the  Holy  Spirit  Avere  also  sent  every  day,  to  give 
him  a  foretaste  of  that  blessedness.     The  mission   of  the  angel  might 
be  enough  to  keep  up  the  enjoyment  of  one  Avhose  religion  is  bottomed 
on  selfishness ;   but  it  Avould  be  far  from  satisfying  the  true  convert. 
Selfish  joys  promote  pride  ;  but  holy  joys  are  of  a  humble  character. 

VIII.  It  is  important  to  be  understood,  that  instruction  on  the  sub' 
ject  of  experimental  religion,  can  be  given  to  the  unregenerate.  While 
they  continue  in  unrcgeneracy,  they  must  of  necessity  remain  desti- 

53 


422  RETROSPECT PART    II. 

tute  of  that  knowledge  which  is  gained  by  experience.  An  apostle 
has  said,  "  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  for  they  are  foolishness  to  him  ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  He  has  no  proper  discovery 
of  the  beauty  of  holiness,  in  any  of  its  manifestations.  All  altempta 
to  give  him  the  same  inward  perception  of  this  beauty,  which  the  Holy 
Ghost  has  imparted  to  the  true  believer,  will  prove  wholly  unavailing. 
But  is  it  a  legitimate  inference,  that  he  can  receive  no  instruction  on 
this  subject  ?  May  he  not  receive  doctrinal  light  concerning  Chris- 
tian  experiences,  as  well  as  concerning  doctrines  themselves  ? 

In  the  first  place,  the  natural  man  is  capable  of  seeing,  that  inward 
feeling  is  as  necessary  a  part  of  the  gospel  religion,  as  belief  and  prac- 
tice.  In  the  next  place,  he  can  be  made  to  see,  that  the  feelings  of 
the  heart,  in  order  to  be  right,  must  be  in  harmony  with  the  truth ; 
and  that  no  affection,  except  that  Avhich  is  of  a  disinterested  nature, 
can  be  in  harmony  with  it.  Though  he  has  not  known,  by  his  own 
experience,  what  such  a  generous  affection  is,  he  can  easily  see  that 
it  must  be  the  contrast  of  that  selfishness,  of  which  every  human 
heart  has  large  experience.  He  is  also  capable  of  perceiving,  that  it 
must  be  right  to  extend  our  benevolent  regard  to  all,  good  and  bad, 
while  we  restrict  our  complacency  to  the  good.  He  can  be  instructed 
into  the  nature  and  reasonableness  of  reconciliation  to  God.  He  can 
be  so  instructed  concerning  the  nature  and  obligation  of  repentance, 
as  to  feel  himself  inexcusable  that  he  does  not  exercise  it.  He  can  be 
made  theoretically  acquainted  with  faith,  as  well  as  with  the  atonement, 
which  is  its  object.  In  fine,  he  may  receive  definite  ideas  in  relation 
to  all  the  parts  of  Christian  experience,  as  well  as  in  relation  to  the 
articles  of  Christian  doctrine. 

Great  evils  will  manifestly  result  from  saying  to  the  unregenerate, 
Experimental  religion  is  a  subject  so  far  above  your  reach,  that  you 
are  incapable  of  forming  any  correct  sentiments  concerning  it.  Two 
of  these  evils  I  Avill  now  point  out. 

First.  Such  representations  are  calculated  to  make  men  feel  inno. 
cent,  for  being  destitute  of  inward  religion, — as  innocent,  as  for  being 
destitute  of  the  knowledge  of  the  philosopher's  stone.  But  let  us  tell 
them  what  such  religion  is,  and  that  they  can  acquire  all  the  knowledge 
of  it  that  the  Christian  possesses,  save  that  which  is  obtained  by  the 
exercise  of  it.  Then  let  us  proceed  to  tell  them  that  they  are  under 
present  and  pressing  obligation  to  exercise  those  feelings  of  heart,  which 
are  in  accordance  with  what  they  know  to  be  eternal  truth  :  and  they 
can  be  made  to  feel  guilty  before  God.  The  unconverted  can  be  made 
to  feel  as  guilty  for  not  loving  the  truth,  as  for  not  believing  it ;  for  not 
loving  God,  his  law,  and  the  grace  displayed  in  the  sacrifice  of  his 
Son,  as  for  becoming  infidels,  Avith  all  the  light  of  a  divine  revelation 
shining  around  them. 

Secondly.  If  you  tell  men,  that,  while  destitute  of  experimental 
religion,  they  can  know  nothing  about  it,  nor  be  profited  by  hearing 
any  instructions  on  the  subject,  do  you  not,  by  this  means,  put  them  in 
the  power  of  the  enemy,  and  prepare  the  way  for  their  being  grossly 
deceived  ?  The  sinner  has  heard  there  is  such  a  thing  as  regeneration, 
and  that  he  must  experience  it,  or  never  see  the  kingdom  of  God  ;  but 


RETROSPECT — PART  11.  423 

he  has  alao  heard,  that  the  change  is  of  such  a  nature  as  to  be  altogether 
inexplicable  to  him,  until  he  has  himself  experienced  it.  In  such  a 
state  of  things,  is  he  not  in  the  utmost  danger  of  being  deceived  by 
Satan,  who  is  able  to  transform  himself  into  an  angel  of  light  ?  If  he 
should  have  an  extraordinary  dream,  especially  if  it  be  of  a  religious 
character,  he  will  be  in  danger  of  saying  within  himself,  Is  not  this 
that  great  change,  which  I  have  been  told  I  must  experience,  to  prepare 
me  for  heaven ;  and  which  I  have  also  been  told  I  could  form  no 
conception  of,  until  I  had  actually  experienced  it  ?  Surely,  he  may 
say,  I  now  feel  very  differently  on  the  subject  of  religion  from  what  I 
ever  felt  before.  Or  if,  instead  of  a  dream,  he  should  have  a  waking 
vision,  he  might  be  led  to  the  same  conclusion.  Or  should  he  have  a 
pleasant  sensation,  not  felt  before,  in  the  literal  heart ;  or  a  sudden 
impression  made  upon  the  sensorium,  either  with  or  without  a  com- 
forting text  of  scripture  simultaneously  occurring  to  mind,  what  would 
prevent  him  from  drawing  the  conclusion,  that  the  thing  he  had 
experienced  was  the  new  birth  ?  If  you  once  adopt  the  sentiment,  that 
the  unconverted  can,  in  no  sense,  be  enlightened  on  this  subject,  you 
prepare  the  Avay  for  the  deceiver  to  come,  in  any  form  he  pleases,  and 
induce  them  to  think  they  are  something,  when  they  are  nothing. 

Now  it  is  certain  that  very  much  may  be  done  to  counteract  the 
deceiver,  and  to  prevent  his  drawing  into  this  ruinous  snare,  such  a 
multitude  of  souls.  Let  us  tell  sinners,  (for  it  is  a  truth,)  that  they  are 
capable  of  receiving  instruction  on  the  subject  of  religious  experiences, 
as  well  as  on  other  points  in  divinity  ;  and  let  us  proceed  to  give  them 
the  instruction  which  they  need.  Let  us  show  them  what  and  how 
great  the  difference  is  between  true  and  false  experiences — between  such 
as  are  the  fruit  of  the  Spirit  of  God,  and  such  as  are  the  work  of  the 
deceiver.  I  know  they  are  liable  to  be  deceived,  when  we  have  done 
our  best ;  but  there  is  reason  to  hope  that  our  labor  will  not  be  utterly  in 
vain.  If  an  unconverted  man  could  form  no  correct  opinions  concern, 
ing  the  evidences  of  conversion,  he  would  not,  on  experiencing  that 
change,  be  in  a  condition  to  test  its  genuineness.  It  is  granted, 
that  we  can  not  make  him  so  know  the  feeUngs  of  a  convert,  as  he  will 
know  them,  should  they  ever  become  his  own.  But  we  can  furnish 
him  with  those  discriminating  marks  between  disinterested  and  selfish 
religion,  which  may  help  him,  with  some  accuracy  to  distinguish 
between  true  and  false  experiences,  when  he  hears  them  related  by 
others.  These  discriminating  marks  will  enable  him,  not  only  to 
determine  the  unregeneracy  of  his  present  state,  but  to  discern  the 
genuineness  of  his  conversion,  should  he,  through  grace,  ever  become 
experimentally  acquainted  with  that  desirable  change. 


THE     HARMONY 


DIVINE   TRUTH 


TRUTH  IN  PRACTICE. 


We  have  seen  what  truth  is  in  doctrine,  and  what  it  is  in  experience. 
It  now  remains  to  be  shown  what  it  is  in  'practice.  By  practice,  1 
mean  visible  obedience.  Experience,  as  the  word  has  been  used  in 
this  work,  is  the  inward  obedience  of  the  heart,  or  conformity  of  heart 
to  the  truth.  By  practical  reUgion,  I  mean  all  that  goodness  of  char- 
acter which  appears  outwardly ;  consisting  in  words  and  actions.  It 
is  holiness  of  heart,  rendered  visible  by  the  members  of  the  body :  or, 
as  the  apostle  expresses  it,  by  yielding  our  members  servants  to  right- 
eousness unto  holiness,     Rom.  vi.  19. 

The  scriptures  frequently  recognize  the  distinction  between  experi- 
mental and  practical  religion ;  or  between  internal  and  external  purity. 
When,  in  the  24th  Psalm,  the  demand  is  made,  "  Who  shall  ascend 
into  the  hill  of  the  Lord  ?  and  who  shall  stand  in  his  holy  place  ?"  the 
answer  given  is  this  :  "  He  that  hath  clean  hands,  and  a  pure  heart." 
"  Clean  hands"  are  here  designed  to  express  all  that  part  of  religion, 
which  is  comprised  in  external  conformity  to  the  law  ;  and  "  a  pure 
heart,"  all  that  which  has  its  seat  within.  This  distinction  was  made 
by  our  divine  Teacher,  when  he  said,  "  Cleanse  that  which  is  within 
the  cup  and  [platter,  that  the  outside  of  them  may  be  clean  also."  The 
scriptures  distinguish  between  a  good  tree,  and  its  good  fruit ;  between 
repentance,  and  the  fruits  worthy  of  repentance  ;  between  believing  in 
God,  which  is  the  religion  of  the  heart,  and  a  carefulness  to  maintain 
good  works,  which  is  the  religion  of  the  life  ;  between  loving  God,  and 
keeping  his  commandments. 

The  Bible  sometimes  makes  a  distinction  between  good  works,  and 
good  words.  The  apostle  says  to  the  Thessalonians ;  "  Now  our  Lord 
Jesus  Christ  himself,  asid  God,  even  our  Father,  stablish  you  in  eveiy 


426  PRACTICAL    religion: GENERAL    REMARKS. 

good  inord  and  icorh  ;"  and  to  tlie  Colossiana  ;  "  Whatsoever  ye  do  in 
word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus."  But  though  in 
these,  and  other  passages,  a  distinction  is  made  between  words  and 
works,  yet  works  is  a  term  so  general  in  its  signification,  as  to  include 
words,  together  with  all  other  external  manifestations  of  the  feeUngs 
of  our  hearts.  All  exhibitions  of  inward  purity,  whether  consisting 
in  words  or  actions,  will  here  be  comprehended  under  the  head  of  good 
works,  or  practical  religion. 

There  is  a  certain  course  of  external  conduct,  which  purity  of  heart 
will  naturally  prompt  us  to  pursue.  This  course  is  what  is  termed  by 
Isaiah,  "  the  way  of  holiness."  All  other  courses  are  considered  as 
devious  paths  and  crooked  ways,  leading  to  destruction.  When  Paul 
said  to  the  Philippians,  "  Let  your  conversation  be  as  becometh  the 
gospel  of  Christ,"  he  meant  to  be  understood  as  enjoining  a  course  of 
regular  and  consistent  conduct,  comprehending  actions  as  well  as 
words  ;  for  in  the  scriptures,  conversation  always  means  conduct — 
what  one  does,  as  well  as  what  he  says.  They  whose  behavior  is  in 
accordance  with  the  precepts  of  the  gospel,  are,  in  scripture,  said  to 
do  the  truth,  and  to  walk  in  the  truth.  The  way  of  holiness  is  distin- 
guished  from  all  devious  paths,  by  its  agreement  with  the  truth,  as  ex. 
hibited  in  the  commandments  of  God.  David  declares  his  resolution 
to  live  a  holy  life,  by  saying,  "  I  will  run  in  the  way  of  thy  command, 
ments."  Christ  required  his  disciples  to  manifest  the  puiity  of  their 
hearts,  by  the  purity  of  their  lives  ;  to  demonstrate  their  inward  attach, 
ment  to  him,  by  conforming  their  actions  to  his  precepts.  "  If  ye 
love  me,  keep  my  commandments." 

The  most  convincing  proof  of  an  obedient  heart,  is  an  obedient  life  ; 
as  appears  by  such  passages  as  these :  "  Then  shall  I  not  be  ashamed, 
when  1  have  respect  unto  all  thy  commandments."  "  I  will  show 
thee  my  faith  by  my  works."  "  In  this  the  children  of  God  are  man. 
ifest,  and  the  children  of  the  devil :  whosoever  doeth  not  righteous, 
ness,  is  not  of  God."  Ps.  cxix.  6.  Jam.  ii.  18.  1  John,  iii.  10.  The 
text  last  quoted  establishes  the  point,  that  the  grand  mark  of  distinction 
between  saints  and  sinners,  is  the  difference  in  their  practice — their 
external  behavior.  It  is  certain  that  no  external  conduct  whatever 
will  please  God,  unless  the  heart  be  right ;  but  the  scriptures  lead  us 
to  conclude,  that  the  more  exactly  and  uniformly  our  external  conduct 
is  conformed  to  the  rules  prescribed  in  the  word  of  God,  the  more  rea. 
son  there  is  to  believe  that  the  heart  is  right.  It  is  acknowledged 
there  is  such  a  thing  as  hypocritical  obedience;  but  it  is  commonly 
maimed  and  deficient  in  its  parts.  Some  duties  are  performed,  and 
that  perhaps  with  uncommon  punctiliousness  ;  while  other,  and  not 
unfrequently  far  weightier  ones,  are  wholly  omitted.  It  is  not  com- 
mon for  hypocrisy  to  have  respect  to  all  the  commands,  even  in  their 
external  forms. 

As  Christian  doctrine,  or  the  truth  we  believe,  lays  the  foundation 
for  our  inward  experiences ;  so  our  experiences  lay  a  foundation  for  ail 
our  holv  practice.  The  agreement  between  a  sanctified  heart  and  a 
holy  lifie,  is  very  intimate.  When  the  tree  is  made  good,  you  may  be 
sure  of  good  fruit ;  and  when  the  fountain  is  made  sweet,  the  streams 
flowing  from  it  will  be  sweet  also.      So  if,  through  grace,  we  have 


PEACTICAL   RELIGION  t — GENERAL   REMARKS.  427 

become  possessed  of  a  benevolent  heart,  our  life  will  be  benevolent 
likewise;  that  is,  our  conduct  will  be  adapted  to  the  promotion  of  the 
public  good.  If  we  have  godliness  within,  we  shall  have  godliness 
without :  if  the  law  of  our  G  od  is  in  our  heart,  it  will  most  certainly 
bo  the  rule  of  our  life.  Though  a  wicked  man  may  put  on  the  mask 
of  goodness,  a  good  man  can  not  put  on  the  mask  of  Avickedness.  If, 
then,  a  life  which  is  externally  good,  be  not  full  proof  that  the  heart 
is  good,  a  bad  life  is  incontrovertible  proof  that  the  heart  is  bad. 

"  Good  works,"  as  this  phrase  is  used  in  the  scriptures,  mean  some- 
thing more  than  right  external  actions ;  they  mean  such  right  actions 
as  are  the  fruit  of  right  affections  of  heart.  "  The  term  good  works,'* 
says  Dr.  Scott,  "  is  never  used  in  the  New  Testament,  for  ritual  obe- 
dience, or  moral  virtue,  as  practiced  by  unbelievers  ;  or  for  any  other 
works  than  the  fruits  of  the  Spirit."  It  is  undoubtedly  true,  that,  in 
the  sight  of  God,  those  alone  are  accounted  good  works,  which  pro- 
ceed from  a  good  heart.  He  views  the  motive  and  the  action  togetli- 
er ;  for  they  belong  together.  But  as  the  motive  which  prompts  the 
action,  lies  concealed  from  us,  we  are  often  under  the  necessity  of 
calling  those  works  good,  which  God  will  condemn  as  evil,  in  the  day 
when  he  Avill  manifest  the  secrets  of  the  heart.  While,  therefore,  it 
is  proper  for  the  omniscient  God  to  apply  the  term  good  works,  exclu- 
sively to  those  actions  which  result  from  holy  affections ;  it  is  not  im- 
proper for  us  to  use  this  distinctive  term,  in  application  to  such  actions 
as  holy  affections  will  naturally  produce,  whether  they  are  all  of  them 
the  real  fruit  of  such  affections,  or  not. 

Holy  practice  naturally  divides  itself  into  two  distinct  branches, 
namely;  the  duties  we  owe  directly  to  God  ;  and  those  which  we  owe 
more  immediately  to  men.  This  distinction  is  noticeable  in  the  ten 
commandments  ;  the  first  four  of  which,  relate  to  the  duties  we  oAve  to 
God  himself ;  and  the  other  six,  to  the  duties  we  owe  to  our  fellow 
men.  This  distinction  between  duties  to  God,  and  duties  to  men,  was 
no  doubt  one  reason  why  the  commandments  were  written  on  two  ta- 
bles. The  same  difference  was  evidently  made  by  Christ,  when  he 
reduced  all  the  precepts  of  the  law  into  two ;  the  first  requiring  love 
to  God,  and  the  second,  love  to  men.  Being  asked,  which  was  the 
great  commandment  in  the  law,  he  said,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.  This  is  the  first  and  great  commandment :  and  the  second  is 
like  unto  it.  Thou  shalt  love  thy  neighbor  as  thyself;"  As  the  whole 
of  a  good  life,  or  a  correct  practice,  is  comprised  in  duty  to  God  and 
man ;  so  we  find  the  whole  character  of  one  who  was  destitute  of 
goodness,  is  expressed  by  saying,  "  he  feared  not  God,  neither  regard- 
ed man."     Luke  xviii.  2. 

Let  it  be  understood,  that  it  is  God  to  whom  we  are  under  obliga- 
tion to  discharge  the  whole  of  our  duty,  whether  enjoined  in  the  first 
or  second  table  of  the  law,  whether  He  or  our  neighbor,  be  the  imme- 
diate object  of  it ;  for  every  duty  is  enjoined  by  his  supreme  authority. 
It  is  God  who  commands  us  to  do  good  to  our  neighbor,  and  God  who 
bids  us  render  homage  to  himself.  The  duty  enjoined  in  the  former 
command,  we  owe  indirectly  and  ultimately  to  God,  though  dircctj}'^  to 
our  neighbor ;  while  that  required  by  the  latter  is  due  to  God,  as  both 


428  WORSHIP    OF    GOD. 

its  ultimate  and  its  immediate  object.  This  difference  between  the 
two  classes  of  duties,  may  be  illustrated  by  the  case  of  parents,  who 
prescribe  rules  to  regulate  the  conduct  of  their  children  towards  ihcm- 
selves,  and  also  towards  one  another.  We  say  of  some  of  these  rules, 
that  they  relate  iojiUal  duties,  or  duties  which  the  children,  as  such, 
owe  immediately  to  their  parents  ;  and  of  others,  that  they  relate  to 
those  fraternal  duties  which,  as  brothers,  they  owe  to  equals  in  the 
family.  And  those  children  ought  to  feel,  that,  in  performing  they"m. 
ternal,  as  well  as  the  filial  duties,  they  are  but  discharging  the  obliga- 
tion  they  are  under  to  their  parents. — As  the  above-mentioned  classi- 
fication of  duties  is  both  natural  and  scriptural,  I  shall  adopt  it,  and 
proceed  ,  immediately  to  the  consideration  of  those  of  the  first  class, 
namely : 

DUTIES  WHICH  WE  OWE  TO  GOD. 

The  duties  which  belong  to  this  class,  are  often  distinguished  from 
those  belonging  to  the  other,  by  being  called  religious  duties,  and  du- 
ties of  piety  :  but  in  the  scriptures,  this  branch  of  holy  practice  is 
usually  denominated  godliness  ;  denoting  that  God  is  the  immediate 
object  of  the  affections  and  services  which  pertain  to  it.  My  design 
is,  not  to  bring  into  view  every  thing  which  might  be  comprehended 
under  this  class  of  good  works,  but  enough  only  to  show,  that  truth 
can  not  be  reduced  to  practice,  short  of  its  terminating  in  a  life  of 
godhness.  Some  of  those  duties  or  practices  which  are  essential  to  a 
godly  life,  will  be  considered  under  the  following  Articles. 


ARTICLE    I. 

The  Worship  of  God  occupies  the  first  place  among  the 

DUTIES    of    godliness. 

In  scripture,  the  term  worship  is  sometimes  applied  to  that  respect, 
or  deference,  which  it  is  proper  for  one  mortal  to  show  to  another,  on 
account  of  his  superior  dignity  of  character,  or  his  elevated  station  in 
society.  God  himself  has  required  this  deference  from  inferiors  to 
their  superiors.  He  requires  children  to  honor  their  father  and  moth- 
er; the  young,  to  rise  up  before  the  hoary  head,  and  honor  the  face  of 
the  old  man  ;  and  subjects,  to  pay  homage  to  their  king.  When,  on  a 
certain  occasion,  king  David  and  his  subjects  had  made  a  very  liberal 
offering  for  the  building  of  the  temple,  the  whole  congregation  of  Is- 
rael "  worshiped  the  Lord,  and  the  king."  We  can  not  suppose,  how- 
ever,  that  with  such  a  spiiit  of  piety  as  then  actuated  them,  they  wor- 
shiped their  king,  in  the  same  sense  they  did  their  God  ;  or  that  their 
king  would  have  consented  to  receive  any  such  worship.  The  pass- 
age  can  mean  no  more  than  this  ;    that  while  they  paid  religious  war- 


WORSHIP    OP    GOD.  429 

ship  to  their  God,  they  paid  to  their  monarch  that  reverential  deference 
which  was  due  to  his  kingly  authority. 

Worship,  in  its  appropriate,  and  (in  the  scriptures)  almost  rts  only 
meaning,  is  the  expression  of  supreme  regard  and  confidence.  There 
is  no  being  but  "  Him  that  is  higher  than  the  highest,"  who  can  rea- 
sonably  be  made  the  object  of  such  worship.  Until  we  arrive  at  the 
source  of  all  dependent  existence,  intelligence,  holiness,  and  blessed- 
ness, we  have  not  found  the  being  who  can  claim  religious  homage,  or 
in  whom  we  can  repose  supreme  confidence.  This  makes  a  broad 
line  of  distinction  between  the  worship  we  are  required  to  pay  to  the 
Most  High,  and  that  honor  which  is  to  be  given  to  our  fellow  men. 
It  is  not  wrong  to  ask  needed  favors  of  them ;  or  to  render  thanks  for 
such  as  they  have  conferred  on  us ;  nor  to  solicit  their  forgiveness, 
when  we  have  trespassed  against  them.  But  were  we  to  ask  their 
aid,  or  to  give  them  thanks  for  aid  afforded,  as  though  it  came  from 
them  as  its  source  :  or  were  we  to  ask  their  forgiveness,  as  though 
they  had  the  power  to  pardon  sins,  and  to  secure  us  from  enduring  the 
penalties  of  the  divine  law,  it  would  be  giving  to  the  creature  the  place 
of  the  Creator.  As  Jehovah  is  an  eternal,  self-existent  being,  from 
whom  all  other  existence  is  derived,  and  on  whom  it  is  entirely  and 
constantly  dependent,  he  requires  (and  how  infinitely  just  is  the  re- 
quisition) all  his  intelligent  offspring  to  feel  and  conduct  towards  him, 
as  the  God  in  whose  hand  their  breath  is,  and  whose  are  all  their  ways. 
On  this  point,  he  could  not  have  made  known  his  will  more  explicitly, 
than  he  has  done  in  these  words  :  Thou  shalt  worship  the  Lokd 
THY  God,  and  him  only  shalt  thou  serve.  We  are  here  com- 
manded  to  worship  Him,  and  forbidden  to  worship  any  besides  Him. 

The  worship  of  God,  under  the  New  Testament  dispensation,  has 
only  tv/o  distinct  branches,  namely,  prayer  and  praise.  Under  the 
Old  Testament  dispensation,  it  was  a  part  of  their  worship  to  offer  to 
God  "  the  calves  of  the  stall ;"  but  now  there  is  nothing  more  required 
than  to  render  "  the  calves  of  our  lips."  By  praise,  as  distinguished 
from^prayer,  is  meant  the  singing  of  "psalms,  and  hymns,  and  spirit, 
ual  songs."  Of  these  two  parts  of  worship,  prayer  holds  by  far  the 
most  prominent  place.  By  this  it  is  not  meant,  that  thanksgiving  is 
less  important  than  supplication  ;  (for  thanksgiving  constitutes  no  in- 
considerable part  of  a  devout  prayer;)  but  the  praising  of  God  in 
measured  lines,  or  by  musical  modulations  of  the  voice,  is  not,  like 
prayer,  absolutely  indispensable  to  a  life  of  piety.  These  two  branches 
of  worship  will  both  receive  our  attention,  though  the  first  will  claim' 
the  greatest  share  of  it.  Let  us  now  with  a  devout  spirit,  enter  on  a 
consideration  of  the  duty  of 

PRAYER.* 

What  I  have  to  say  on  this  subject,  will  be  comprised  under  the 
following  heads :  the  obligation  to  the  duty — its  nature — its  benefits — 
and  the  proper  occasions  for  its  performance.     Let  us  consider, 

*  It  may  be  proper  for  the  author  to  state,  that  the  greater  portion  of  what  follows  on 
the  subject  of  prayer,  though  originally  prepared  for  this  work,  he  has  already  given  to 
the  public  in  the  form  of  a  Tract.  It  constitutes  No.  271  of  the  American  Tract  Soci- 
ety's series. 

•54 


430  PRAYER. 


I.       THE    OBLIGATION    TO    PRAYER. 

» 

This  duty,  Avhich  is  in  perfect  accordance  with  the  dictates  of  rea- 
son,  is  expressly  and  abundantly  enjoined  in  the  holy  scriptures.  It 
is  enjoined, 

1.  By  precept.  The  following  are  a  few  of  the  many  passages, 
which  require  the  performance  of  this  duty.  "  Call  upon  me  in  the 
day  of  trouble  :  I  will  deliver  thee,  and  thou  shalt  glorify  me."  "  Pray 
for  th3  peace  of  Jerusalem."  "Seek  ye  the  Lord  while  he  may  be 
found  ;  call  ye  upon  him  while  he  is  near."  "  Ye  that  make  mention 
of  the  Lord,  keep  not  silence,  and  give  him  no  rest  till  he  establish, 
and  till  he  make  Jerusalem  a  praise  in  the  earth."  "  Thus  saith  the 
Lord,  I  will  yet  for  this  be  inquired  of  (i.  e.  prayed  to)  by  the  house  of 
Israel,  to  do  it  for  them."  Ps  1.  15  ;  cxxii.  6.  Isa.  Iv.  6  ;  Ixii.  6,7. 
Ezek.  xxxvi.  37.  Sacrificial  offerings  were  confined  to  the  former 
dispensation,  but  prayer  is  rendered  obligatory  under  both  dispensa- 
lions.  The  New  Testament  abounds  with  injunctions  to  prayer. 
Scarcely  any  other  duty  was  so  frequently  inculcated  by  Christ.  Take 
the  following  instances  :  "  Ask,  and  it  shall  be  given  you  ;  seek,  and 
ye  shall  find  ;  knock,  and  it  shall  be  opened  unto  you."  "  And  he 
spake  a  parable  unto  them  to  this  end,  that  ziien  ought  always  to  pray, 
and  not  to  faint."  "  Watch  and  pray,  that  ye  enter  not  into  tempta- 
tion."    Luke  xi.  9;  xviii.  1.    Matt.  xxvi.  41. 

Prayer  is  much  insisted  on  by  the  apostles,  in  their  letters  to  the 
churches  ;  particularly  by  Paul,  Avho  wrote  the  greater  part  of  them. 
Paul  writes  to  the  Romans,  "Continue  instant  in  prayer:"  to  the 
Ephesians,  "  Pray  always,  with  all  prayer  and  supplication,  in  the 
Spirit :  "  to  the  Philippians,  "  Be  careful  for  nothing  ;  but  in  every 
thing,  by  prayer  and  supplication,  with  thanksgiving,  let  your  requests 
be  made  known  unto  God  : "  to  the  Colossians,  "  Continue  in  prayer, 
and  watch  in  the  same  with  thanksgiving:"  and  to  the  Thessaloni- 
ans,  "Pray  without  ceasing."  Rom.  xii.  12.  Eph.  vi.  18.  Phil,  iv. 
6.  Col.  iv.  2.  Thess.  v.  17.  James  called  on  Christians  to  pray  one 
for  another  ;  assuring  them  that  "  the  effectual,  fervent  prayer  of  a 
righteous  man  availeth  much."  Peter  exhorted  thern  to  "  watch  unto 
prayer,"  and  to  cast  all  their  cares  upon  God,  as  one  who  cared  for 
them.  John  did  not  neglect  to  enforce  this  duty  :  nor  did  Jude,  al- 
though all  he  wrote  is  comprised  in  one  chapter.  Jam.  v.  16.  1  Pet. 
iv.  7;  v.  7.    1  John,  v.  14 — 16.    Jude,ver.  80. 

2.  By  example.  Those  who  lived  before  the  flood,  called  on  the 
name  of  the  Lord.  Gen.  iv.  26.  Abraham,  Isaac,  and  Jacob,  are  all 
described  as  men  of  prayer.  Gen.  xviii.  23 — 33  ;  xxiv.  63  ;  xxxii. 
9 — 32.  Those  illustrious  descendants  of  theirs,  whose  names  adorn 
the  pages  of  sacred  history — statesmen  and  monarchs,  as  well  as 
priests  and  prophets-^-are  all  represented  as  men  who  had  communion 
with  God.  What  reader  of  the  Old  Testament  history  is  ignorant  of 
the  fact,  that  a  spirit  of  devotion  marked  the  character  of  such  men  as 
Moses,  Joshua,  Samuel,  David,  Asa,  Jehoshaphat,  Hezekiah,  Elijah, 
Ezra,  Nehemiah,  and  Daniel  ?  and  of  such  women  as  Hannah,  Deb- 
orah, and  Esther  ? 

The  worthies  of  the  New  Testament,  both  male  and  female,  are  de. 


TRAYER.  431 

scribed  as  persons  who  conscientiously  regarded  this  duty.  We  know 
this  was  the  case  with  Christ  himself.  He  prayed  much.  To  engage 
in  this  duty,  he  arose  early,  and  sat  up  late  :  he  was  known  to  continue 
all  night  in  prayer  to  God.     Mark  i.  35,  and  vi.  46,  4T.    Luke  vi.  12. 

3.  The  scriptures  inculcate  this  duty  as  universal.  "  I  will," 
said  one  who  spake  as  he  was  moved  by  the  Holy  Ghost,  "  that  men 
pray  every  where."  As  we  can  never  remove  from  under  the  domin- 
ion of  the  Most  High,  nor  cease  to  need  his  merciful  protection,  we 
can  never  be  freed  either  from  the  obligation  or  necessity  of  prayer. 
Daniel,  residing  at  Babylon,  the  seat  of  a  pagan  empire,  felt  both. 
Nehemiah  prayed  at  Shushan  as  well  as  at  Jerusalem  ;  Jonah,  in  the 
whale's  belly  ;  and  Paul  and  Silas,  in  the  prison.  This  duty  extends 
its  claims  to  all  classes  of  society — to  men  in  secular  life,  as  well  as 
those  in  the  holy  ministry — to  rulers  as  well  as  private  citizens — to 
the  rich  as  well  as  the  poor.  None  are  so  exalted  as  to  be  above,  nor 
so  depressed  as  to  be  below,  either  the  obligation  or  privilege  of  prayer. 
The  servant  of  Abraham  prayed  to  the  same  God  to  which  his  master 
prayed,  and  was  equally  accepted.  From  the  claims  of  this  duty,  no 
age  or  condition  in  life  is  exempt.  "  Both  young  men  and  maidens, 
old  men  and  children,  let  them  praise  the  name  of  the  Lord."  The 
little  child,  as  well  as  the  aged  man,  should  kneel  before  the  Lord  his 
Maker.     Psalm  cxlviii.    12,  13.    1  Samuel,  i.   28.    Luke  ii.  49,  52. 

4,  The  scriptures  represent  this  duty  as  essetUial  to  Christian 
character.  "  Just  and  devout" — "  giving  alms  unto  the  people,  and 
praying  to  God  always,'^  are  joined  together  to  constitute  the  character 
of  the  good  man.  Luke  ii.  25.  Acts  x.  2.  None  are  considered 
as  giving  more  certain  indications  of  a  wicked  heart  than  those  who 
say,  "  What  is  the  Almighty,  that  we  should  serve  him  ?  and  what  profit 
shall  we  have,  if  we  pray  unto  him  ?"  Job  xxi.  15.  An  immoral  life 
is  not  a  surer  index  of  an  unsanctified  heart,  than  a  life  without  prayer. 
Nor  is  it  any  more  certain,  that  a  renovation  of  heart  will  transform 
the  immoral  into  a  moral  man,  than  that  it  will  convert  the  prayerless 
into  a  praying  man.  "  Behold  he  prayeth,"  is  the  scripture  announce- 
ment of  a  sinner's  conversion  to  God  :  and  a  neglect  of  this  duty  is  con- 
sidered as  furnishing  sufficient  proof  of  the  unsoundness  of  any  man's  reli- 
gion, however  promising  it  may  have  been.    Actsix.  11.    Jobxxvii.  10. 

II.    THE    NATURE    OF    PRAYER. 

Though  the  scriptures  thus  inculcate  the  obligation  to  prayer,  they 
are  very  far  from  approving  everything  which  bears  the  name.  The 
Pharisees  made  long  prayers,  and  yet  to  the  holy  Jesus  no  class  of 
sinners  were  more  offensive.  Matt.  v.  20  ;  vi.  5.  It  concerns  us 
all  to  know,  what  are  the  essential  characteristics  of  that  prayer  which 
God  will  accept.  The  scriptures  represent  it  under  a  variety  of 
phraseology  ;  as,  "  drawing  near  to  God" — "  speaking  unto  the  Lord" 
— "  declaring  to  him  our  ways" — "  pouring  out  our  heart  before  him" 
— "  coming  to  the  throne  of  grace,"  &;c.  Psalm  Ixxiii.  28 ;  Gen. 
xviii.  27.  Psalm  cxix.  26  ;  Ixii.  8.  Heb.  iv.  16.  It  has,  by  men 
uninspired,  been  well  defined  to  be  *'  the  offering  up  of  our  desires  to 
God,  for  things  agreeable  to  his  will."  Without  desires,  there  can  be 
no  prayer ;  and  none  that  is  good,  except  the  desires  be  holy ;  and 


432  PKAYER. 

these  must  he  offered  up  to  God.  There  may  be  prayer,  without  the 
prostration  of  the  body  or  the  moving  of  the  lips,  but  not  without  the 
lifting  up  of  the  soul  to  God.     Psalm  xxv.  1. 

Prayer  is  the  language  of  dependence.  It  is  poverty  and  emptiness, 
coming  to  infinite  fullness  forsupplies — ignorance,  coming  to  wisdo  m 
for  instruction  and  guidance — weakness,  leaning  on  Almighty  strength 
— pollution,  repairing  to  the  fountain  which  is  opened  for  sin  and 
uncleanness — guilt,  pleading,  not  for  a  repeal  of  the  law,  but  for  the 
forgiveness  of  sin  through  an  infinite  atonement.  To  be  prepared  to 
engage  in  this  duty,  we  must  be  humble.  The  pride  of  our  heart  must 
be  brought  down,  and  the  Lord  alone  exalted.  We  must  have  faith  ; 
believing  that  God  is,  and  that  he  is  infinitely  great  and  good  ;  both 
able  and  willing  to  answer  prayer.  Nor  can  we  be  prepared  to  pray, 
unless  we  exercise  repentance  for  sin  ;  for  if  we  regard  iniquity  in  ouw 
heart,  the  Lord  will  not  hear  us.  A  submissive  spirit  is  another  requi- 
site for  prayer.  The  acceptableness  of  the  duty  is  increased  aa  much 
by  the  cordiality  of  the  submission,  as  by  the  strength  of  our  faith.  In 
our  Savior's  prayer  in  the  garden  of  agony,  his  submission,  though 
wonderfully  great,  did  not  imply  either  the  absence  or  weakness  of 
his  trust  in  God.  Indeed,  the  graces  of  the  Spirit,  among  which  faith 
and  submission  hold  a  conspicuous  place,  do  not  seek  each  other's 
destruction  ;  on  the  contrary,  they  aflTord  mutual  aid  in  rendering 
prayer  both  more  acceptable  and  prevalent.  A  forgiving  spirit  is  not 
less  essential  to  the  duty,  than  faith  and  submission.  On  this  point, 
our  divine  Teacher  is  very  explicit :  "  When  ye  stand  praying, /br^ire, 
if  ye  have  aught  against  any ;  that  your  Father  also,  which  is  in 
heaven,  may  forgive  your  trespasses."  While  we  are  in  the  attitude 
of  prayer,  pleading  with  God  to  forgive  us,  we  must  do  the  same 
toward  our  fellow-men  from  whom  we  have  received  injuries.  Aa 
prayer  includes  thanksgiving  for  favors  received,  a  thankful  spirit  is 
indispensable  to  a  right  performance  of  the  duty.  Isa.  Ixvi.  2.  Heb. 
xi.    6.    Psalm  Ixvi.     18.  Matt.  xxvi.   39.    Mark  xi.  25.  Phil.  iv.  6. 

In  prayer,  we  have  concern  with  each  of  the  persons  of  the  Godhead. 
We  address  the  Father,  in  the  name  of  the  Son,  by  the  special  aid  of 
the  Spirit.  This  is  all  spread  before  us  in  one  short  verse  :  "  For 
through  Him  we  both  have  access,  by  one  Spirit,  unto  the  Father.'^ 
Eph.  ii.  18.  The  Son  directs  us  to  pray  to  the  Father  in  his  name. 
Should  we  forget  this  direction,  and  venture  to  go  in  our  own  name, 
our  petitions  will  remain  unanswered.  It  is  equally  necessary  that 
we  remember  our  dependence  on  the  Holy  Spirit,  lest,  by  rejecting 
his  proffered  aid,  and  trusting  in  our  own  gifi;s,  we  incur  the  guilt,  like 
Nadab  and  Abihu,  of  offering  strange  fire  before  the  Lord.  Rom.  viii. 
26,27.  Jude  20.  Levil.  x.  1.  Should  our  devotions  be  regulated 
by  the  best  of  forms,  still  if  the  Spirit  do  not  help  our  infirmities,  we 
can  not  pray. 

The  matter  of  prayer  is  very  copious.  There  is  no  sin  wo  commit, 
but  it  is  to  be  confessed ;  no  mercy  we  need,  for  the  body  or  the  soul, 
for  ourselves  or  others,  but  we  are  to  ask  it  of  God  ;  no  favor  received, 
for  which  we  are  not  to  render  thanks ;  no  duty  to  be  done,  nor 
affliction  to  be  borne,  but  we  need  help  in  it  from  God.  "  In  every 
thing,"  said  the  apostle,  "  by  prayer  and  supplication,  with  thanksgiv- 


PRAYER;  433 

ing  let  your  requests  be  made  known  unto  God."  Phil.  iv.  6.  We  are 
required  to  intercede  for  our  children  and  relatives,  our  civil  rulers 
and  spiritual  guides,  for  the  church  and  the  unbelieving  world. 
Genesis  xliii.  14;  xxv.  21.  1  Tim.  ii.  1 — 3.  Psalm  cxxii.  6. 
Rom.  V.  1. 

The  burden  of  our  petitions,  however,  should  be  for  those  blessings 
which  are  spiritual  and  enduring.  Of  six  petitions  in  the  Lord's 
■prayer,  only  one  relates  to  the  things  of  the  present  life.  These  things 
are  a  mere  scaffolding,  on  which  to  stand  while  putting  up  an  edifice, 
that  is  to  remain  when  the  earth  and  the  works  thereof  shall  be 
burnt  up. 

We  should  especially  piay  for  the  injluences  of  the  Holy  Spirit, 
which  our  Lord  has  represented  as  comprehending  all  the  good  we 
need.  Compare  Matt.  vii.  11  with  I^uke,  xi.  13.  The  atonement  is 
already  made  ;  the  scriptures  are  written  :  the  great  blessing  which 
now  remains  to  be  received,  is  the  gift  of  the  Spirit.  If  this  gift  be 
withheld,  all  other  means  will  fail  to  effect  the  conversion  of  a  single 
sinner.  Until  the  Spirit  be  poured  from  on  high,  the  earth  will 
remain  a  moral  wilderness.  And  when  any  part  of  it  is  changed  into 
a  fruitful  field,  and  becomes  the  Lords  vineyard,  it  can  not  retain  its 
fruitfulness,  except  by  a  continuance  of  this  divine  watering  ;  which 
it  needs,  not  once  a  year,  but  every  moment.   Isa.  xxxii.  16  ;  xxvii.  3. 

The  scriptures,  as  we  have  seen,  encourage  us  to  bring  every  thing 
into  our  prayers  ;  yet  not  into  the  same  exercise.  The  prayers  we 
find  in  them  are  adapted  to  existing  circumstances.  When  Abraham 
stood  up  as  an  intercessor,  to  turn  away  the  divine  wrath  from  Sodom, 
he  adapted  his  petitions  to  their  necessities.  And  when  his  pious  ser- 
vant went  in  search  of  a  wife  for  Isaac,  he  prayed  for  success  in  the 
object  of  his  journey.  Jacob's  prayer,  at  the  time  he  was  expecting 
to  meet  his  incensed  brother,  was  adapted  to  this  exigency :  "  Deliver 
me,  I  pray  thee,  from  the  hand  of  my  brother,  from  the  hand  of  Esau." 
When  Moses  interceded  for  the  children  of  Israel,  whom  the  Lord 
had  threatened  to  destroy,  he  adapted  his  petition  to  the  urgency  ot 
their  case.  David,  on  hearing  that  Ahithopel  was  among  the  con- 
spirators  made  this  appropriate  petition :  '*  O  Lord,  I  pray  thee  turn 
the  counsel  of  Ahithopel  into  foolishness."  When  Solomon  prayed 
at  the  first  opening  of  the  temple,  his  prayer  was  dedicatory.  The 
Savior's  intercessory  prayer  for  his  disciples,  which  he  made  just  as 
he  was  about  to  leave  them,  was  peculiarly  appropriate  to  that 
interesting  occasion.  Gen.  xviii.  20 — 33  ;  xxiv.  12 — 14  ;  xxxii. 
9—12.  Ex.  xxxii.  31,  32.  2  Sam.  xv.  31.  1  Kin.  viii.  Johnxvii. 
The  cases  to  which  I  have  referred  were  occasional  prayers.  In  our 
stated  devotions,  whether  public  or  private,  there  are  some  petitions 
which  need  to  be  reiterated.  Our  blessed  Lord  taught  us  to  pray 
every  day  for  our  daily  bread  ;  and  doubtless  he  intended  we  should 
pray  with  no  less  frequency,  that  the  kingdom  of  God  might  be  advanced, 
and  his  will  be  done  on  earth,  as  in  heaven  ;  also  that  our  sins  might 
be  forgiven,  and  that  temptation  might  either  not  be  permitted  to  assail 
us,  or  be  successfully  resisted.  Were  petitions  of  this  nature  to  be 
as  seldom  made  as  ordination  and  dedicatory,  prayers,  what  would 
become  of  the  work  of  grace  in  our  hearts,  and  of  revivals  of  religion 
in  our  churches. 


434  TRAYER. 

The  prayers  of  the  Bible  also  abound  with  arguments.  This  is  true  of 
the  prayers  of  Abraham,  Jacob,  Moses,  Joshua,  David,  Jehoshaphat, 
Hezekiah,  Nehemiah,  Daniel,  and  also  of  the  prayers  of  Christ.  Gen. 
xviii.  23 — 33;xxxii.  9 — 12.  Num.  xiv.  13 — 19.  Josh.  vii.  7 — 9. 
Psalm  XXV.  11.  2  Chron.  xx.  5 — 12.  2  Kangs,  xix.  14 — 19.  Ne- 
hemiah  i.  Daniel  ix.  John  xvii.  The  Lord's  prayer  concludes 
with  three  strong  arguments,  or  reasons,  why  the  preceding  petitions 
should  be  granted.  These  arguments  are  not  selfish.  They  all  honor 
God.  We  pray  him  to  answer  our  requests,  because  the  kingdom, 
whose  advancement  is  sought,  is  his  own — the  power  to  advance  it  is 
in  his  own  hands — and  the  glory  will  redound  to  his  own  great  name 
for  ever.  The  more  perfectly  we  understand  and  love  the  character 
of  God,  and  the  great  principles  he  has  adopted  for  the  government  of 
his  moral  kingdom  and  the  redemption  of  a  fallen  world  ;  and  the  more 
fully  we  imbibe  the  spirit  of  his  holy  word,  the  better  prepared  we  shall 
be  to  "  order  our  cause  before  him,  and  fill  our  mouth  with  arguments." 
Job  xxiii.  4. 

The  style  of  prayer  demands  consideration.  This,  when  the  exercise 
is  extemporaneous,  depends  wholly  on  the  person  who  leads.  Rhet- 
orical flourishes  and  bombastic  expressions,  never  appear  so  improper 
as  in  this  exercise.  Let  him  who  is  speaking  in  prayer  but  keep  in 
mind,  that  he  is  dust  and  ashes,  addressing  the  Lord  of  heaven  and 
earth  ;  that  he  is  a  guilty  sinner,  pleading  for  pardon  before  the  mercy- 
seat  ;  and  let  him  at  the  same  time  possess  the  spirit  of  adoption,  and 
it  can  not  fail  to  give  solemnity,  humility,  and  a  childlike  simpUcity  to 
his  attitude,  voice,  and  language.  Violent  gestures,  a  noisy  utterance, 
and  dictatorial  and  censorious  language,  are  utterly  incompatible  with 
the  nature  of  this  duty.  Every  thing  calculated  to  give  pain  to  devout 
worshipers,  or  diminish  our  awe  of  the  Divine  Majesty,  should  be  care- 
fully avoided. 

III.    THE    BENEFIT    OP    PRAYER. 

1.  It  honors  God.  It  is  a  practical  acknowledgement  of  his  being, 
perfections,  and  providence  ;  and  of  our  entire  dependence  on  him  for 
all  we  possess.  Those  creatures  of  God,  who  never  repair  to  his 
mercy-seat  to  ask  for  needed  favors  or  counsel,  virtually  deny  his 
existence.  By  such  he  is  not  glorified.  See  Psalm  1.  23,  with  Mai. 
iii.  13 — 15.  Is  it  not  evident  to  all,  that  God  is  honored  by  the 
praying,  rather  than  by  the  prayerless  man  ?  by  the  praying,  rather 
than  by  the  prayerless  family  ?  and  by  a  praying  community,  whether 
town,  city,  state,  or  kingdom,  rather  than  by  such  as  call  not  on  his  name  ? 

2.  Prayer  promotes  both  the  sanctification  and  enjoyment  of  those 
who  engage  in  the  duty.  That  immediate  converse  which  we  have 
with  God,  when  we  pray,  gives  us  uncommonly  clear  views  of  his 
being,  and  perfections  ;  and  the  acquaintance  we  form  with  ourselves, 
while  on  our  knees  before  him,  is  the  most  thorough  and  useful. 
Hence  prayer  greatly  promotes  repentance  for  sin.  It  also  promotes 
faith  in  Christ ;  for  we  present  all  our  petitions  in  his  worthy  nanie. 
Here  also  we  gain  the  most  correct  and  impressive  views  of  Divine 
Providence,  views  which  tranquilize  our  troubled  minds,  and  draw 
orth  our  gratitude   and  praise.      Nothing  more  powerfully  excites 


rRAYER.  435 

benevolent  feelings  toward  our  fellow-men,  enemies  as  well  as  friends, 
than  to  pray  for  them.  Indeed  prayer,  considered  as  a  means  of 
cleansing  the  heart  and  improving  the  character,  is  of  such  importance, 
that  none  can  be  prepared  for  heaven  without  it. 

Nor  is  it  less  essential  to  our  enjoyment.  "  It  is  good  for  me  to  draw 
near  unto  God,"  said  one  who  knew  what  nearness  to  God  was.  In 
prosperity,  no  joy  can  be  compared  with  this ;  and  nothing  is  like 
it  to  sweeten  the  bitter  cup  of  affliction.  "  Is  any  among  you  atflicted," 
says  an  apostle,  "  let  him  pray."     James  v.  13. 

One  would  suppose  that  without  prayer,  as  the  means  of  relieving 
the  troubled  breast,  the  evils  of  the  present  life  would  be  quite  insup- 
portable. "  I  wonder,"  said  an  aged  saint,  who  had  been  speaking  of 
the  comforts  he  derived  from  prayer  and  meditation,  during  the  wake- 
ful hours  of  night,  "  I  wonder  what  those  old  people  do  for  comfort, 
who  have  such  sleepless  hours,  and  yet  have  no  God  to  think  of,  or  pray 
to." 

3.  Prayer  is  prevalent  with  God.  "  The  effectual,  fervent  prayer  of 
a  righteous  man,  availeth  much."  It  is  the  key  which  unlocks  the 
treasury  of  heaven.  God  has  said  to  the  children  of  men,  "Ask,  and 
ye  shall  receive."  And  again,  "Ye  h«,ve  not,  because  ye  ask  not." 
Some  are  of  the  opinion,  that  prayer  is  not  a  necessary  means  of  pro- 
curing our  blessings,  but  only  of  preparing  our  hearts  for  their  recep- 
tion. That  this  preparation  of  heart  is  one  very  important  result  of 
genuine  prayer,  I  fully  believe  ;  but  I  as  fully  believe,  that  the  procur- 
ing of  blessings  is  another  of  its  results — that  there  is  a  necessary  and 
inseparable  connection  between  our  asking  God  for  favors,  and  his 
bestowing  favors  upon  us.  Methinks  none  can  read  the  Bible  with 
the  least  attention,  and  not  perceive,  that  they  who  pray  aright,  have 
the  promise  of  receiving  blessings,  as  well  as  of  being  prepared  to 
enjoy  them  M'hcn  bestowed.  See  Zech.  x.  1.  Luke  xi.  13.  Matt.  ix. 
37,  38.  2  Thess.  iii.  1.  If  prayer  exerts  no  influence  in  obtaining 
blessings,  why  does  it  include  intercession  ?  The  very  object  of  this 
department  of  the  duty,  is  to  help  others  ;  and  frequent!)^,  those  who 
are  absent,  and  know  not  that  prayer  is  made  for  them.  Do  v/e  not 
pray  for  the  sick,  to  obtain  for  them  the  blessing  of  health  ?  Do  not 
saints  pray  for  ninners,  to  procure  their  conversion,  rather  than  for  the 
purpose  of  preparing  themselves  to  enjoy  it? 

But  some  will  say,  "  how  can  prayer  be  classed  with  operative  means 
for  the  procurement  of  good  ?  We  can  perceive  a  connection  between 
the  cultivation  of  the  earth,  and  its  bringing  forth  fruits — between  the 
medicines  administered  by  the  physician,  and  the  restoration  of  the 
patient ;  but  how  can  the  breath  of  prayer  have  any  influence  in 
causing  a  shower  of  rain,  or  in  saving  the  sick  ?  "  Such  objectors 
would  do  well  to  remember,  that  in  the  cases  specified,  neither  culture 
nor  medicines  are  efficacious,  on  account  of  any  power  of  their  own 
to  produce  these  results.  God  himself  is  the  efficient  Agent.  "  He 
causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  service  of 
man."  It  is  He  also,  "who  healeth  all  our  diseases."  Yet  we  have 
no  reason  to  expect  that  he  will  operate  to  produce  these  effects,  except 
in  the  use  of  his  appointed  means.  And  has  he  not  appointed  prayer, 
as  manifestly  as  any  other  means,  for  the  procurement  of  good  from  his 


436  PKATER. 

hand  ?  If,  then,  wc  were  unable  to  perceive  any  more  natural  connec- 
tion  between  our  asking  and  receiving,  than  between  the  blow^ing  of 
rams'  horns  and  the  falling  of  Jericho's  Myalls,  still  we  ought  not  to 
doubt  the  existence  of  such  a  connection,  nor  the  wisdom  of  God  in 
establishing  it.  But  why  should  prayer  be  thought  an  unnatural  means 
of  obtaining  blessings  from  the  hand  of  God  ?  VV^ho  can  gay,  that  the 
connection  was  not  as  natural  and  proper  between  Jacob's  spiritual 
wreatlings  in  prayer,  and  his  prevailing  with  God,  as  that  which  exists 
between. the  muscular  efforts  of  the  literal  wrestler,  and  his  success  in 
overpowering  his  antagonist  1  If  God  puts  honor  on  that  strength 
Avhich  lies  in  bones  and  sinews,  by  rendering  it  effectual  for  the  attain, 
ment  of  a  desired  object,  much  more  may  he  be  expected  to  honor 
those  holy  efforts  of  mind  which  are  put  forth  in  the  fervent  prayers 
of  the  righteous. 

Prayer,  unlike  all  other  means,  exerts  its  influence  07i  God  himself. 
Renouncing  dependence  on  all  created  objects,  we  say  unto  God, 
"  Neither  know  we  what  to  do,  biA  our  eyes  are  unto  thee."  2  Chron. 
XX.  12.  That  God  views  the  prayers  of  his  people  as  designed  to 
exert  an  influence  on  himself,  is  made  evident  by  his  saying  to  Moses, 
when  he  was  about  to  intercede  for  the  idolatrous  Israelites,  "  Let  me 
alone."    Ex.  xxxii.  10. 

That  the  prayers  of  the  righteous  are  prevalent  with  God,  appears 
also  in  the  dispensations  of  his  providence  and  grace.  The  prayers  of 
Jacob  at  Peniel  were  prevalent.  The  prayers  of  Moses  and  Joshua 
were  also  prevalent.  So  were  the  prayers  of  Hannah,  Samuel,  and 
David.  The  scriptures  of  the  Old  Testament  furnish  many  other  in- 
stances of  evident  answers  to  prayer  :  see  Gen.  xxxii.  Ps.  cvi.  23. 
Josh.  X.  12.  1  Sam.  i.  27 ;  vii.  9—12.  Ps.  xviii.  6—50.  1  Kin. 
xviii.  36—45.  2  Chron.  xiv.  9—15  ;  xx.  5—30  ;  xxxii.  20—23. 
Ezra  viii.  21—31.  Neh.  i.  2.  Dan.  ix.  21—23.  Est.  iv.  15,  com. 
pared  with  the  subsequent  parts  of  the  book.  The  New  Testament 
history  agrees  with  the  Old,  in  representing  prayer  as  efficacious.  The 
ceaseless  prayers  of  the  church  delivered  Peter  from  prison  and  from 
death.  And  surely  that  praying  breath  was  not  spent  in  vain,  which 
called  down  such  a  mighty  influence,  that  in  one  day,  three  thousand 
souls  were  turned  from  the  power  of  Satan  unto  God.  See  Acts  i.  14 ; 
ii.  41  ;  xii.  5 — 17.  To  be  the  Hearer  of  prayer,  is  the  memorial  of 
Zion's  God  throughout  all  generations.     Ps.  Ixv.  2. 

Could  Ave  have  the  history  of  the  Christian  church  fully  placed 
before  us,  it  would  furnish  innumerable  cases  where  fervent,  united, 
and  persevering  prayer  for  the  outpouring  of  the  Spirit,  has  been 
answered  in  the  bestowment  of  this  greatest  of  all  blessings.  Many 
years  ago,  when  revivals  of  religion  were  less  frequent  in  this  country, 
I  well  remember  hearing  a  Christian  pastor,  who  was  watching  for 
souls,  express  strong  confidence  that  the  Lord  was  about  to  pour  out 
his  Spirit  on  his  people  ;  assigning  as  his  reason,  that  the  Jacobs  among 
them  were  wrestling.  A  few  months  after,  on  seeing  him  again,  and 
inquiring.  Do  your  Jacobs  continue  to  wrestle  ?  he  replied,  with  an 
overflowing  heart.  The  blessing  has  come.  This  case  has  nothing 
peculiar  in  it ;  the  chronicles  of  "  the  Israel  of  God,"  could  furnish 
thousands  of  similar  examples. 


PKAYEK.  487 

Who  can  tell  what  a  multitude  of  the  seed  of  God's  people  have  been 
brought  into  the  fold  of  Christ,  in  answer  to  the  prayers  of  their  pious 
parents  1  The  case  of  Monica,  the  mother  of  Augustine,  whose  fer- 
vent  and  long  continued  prayers  for  her  son,  were  answered  in  his 
conversion  and  singular  usefulness  to  the  cause  of  truth,  is  well  known 
in  the  history  of  the  church.  In  a  sketch  given,  a  few  years  since,  of 
the  life  of  an  aged  Christian  in  the  state  of  Maine,  it  was  particularly 
stated,  that  he  had  been  observed  to  pray  much  for  his  children,  and 
his  children's  children,  and  more  remote  posterity — not  that  they  might 
abound  in  wealth,  but  in  grace,  and  the  comforts  of  the  Holy  Ghost. 
And  when  in  a  good  old  age  he  was  gathered  to  his  fathers,  and  was 
followed  to  the  grave  by  an  uncommon  number  of  descendants, 
almost  all  of  them,  who  had  come  to  mature  years,  appeared  to  be  the 
humble  disciples  of  Christ.  Were  every  good  man  to  write  his  own 
biography,  thei*e  would  be  found  in  it  many  a  record  similar  to  that  of 
the  Psalmist :  "  Verily,  God  hath  heard  me  ;  he  hath  attended  to  the 
voice  of  my  praj^er."  He  would  state.  At  such  and  such  a  time,  the 
Lord  mercifully  prepared  my  heart  to  pray  ;  and  in  such  and  such 
ways,  he  made  it  manifest  that  he  had  caused  his  ear  to  hear.  Ps. 
Ixvi.  19  ;  X.  17;  cxvi.  1,  2.  The  devout  man  rests  satisfied  that  the 
prayer  which  God  requires,  and  which  is  dictated  by  his  Spirit,  is 
always  acceptable  to  him,  and  that  it  invariably  procures,  either  the 
specific  blessing  sought,  or  something  else  which  is  preferable.  2  Cor. 
xii.  7—9. 

Let  it  here  be  remembered,  that  the  scriptures  do  not  speak  of  the 
exclusive  acceptableness  of  the  prayers  of  the  righteous,  with  an  inten- 
tion  to  exempt  the  wicked  from  obligation  to  pray  ;  nor  indeed  to  dis- 
courage  them  from  attempting  the  duty  ;  but  rather  to  make  them  feel 
the  necessity  of  an  inward  and  radical  change  to  render  their  prayers, 
and  all  their  otrher  performances,  pleasing  to  a  holy  God.  As  God 
commands  all  men  every  where  to  repent,  so  he  commands  all  men 
every  where  to  pray ;  but  he  commands  them  to  pray,  "  lifting  up 
holy  hands."  Acts  xvii.  30.  1  Tim.  ii.  8.  Living  without  prayer, 
God  may  continue  to  you  for  a  time  the  bounties  of  his  providence  ; 
but  the  light  of  his  countenance  you  have  not ;  your  sins  are  not  for- 
given, nor  have  you  a  single  promise  relating  to  the  life  to  come. 
And  those  gifts  which  you  have,  without  asking  them  of  God,  or  giv- 
ing  him  thanks  for  them,  will  soon  be  remanded  ;  and  then,  if  not 
before,  you  will  be  able  to  "  discern  between  the  righteous  and  the 
wicked ;  between  him  that  serveth  God,  and  him  that  serveth  him 
not."     Mai.  iii.  18.   . 

IV.       THE    OCCASIONS    FOR    PRAYEK. 

/  The  apostle  exhorts  Christians  to  pray  with  "  all  prayer  " — that  is, 
in  all  those  ways  which  our  various  circumstances  and  relations  in 
society  may  call  for.  Two,  and  even  many  of  the  humble  disciples  of 
Christ,  may  unite  in  the  same  prayer,  and  with  "  one  accord  " — in  the 
same  adorations,  confessions,  petitions,  and  ascriptions  of  praise. — 
They  will  feel  that  they  are  all  the  same  guilty  creatures,  coming  to 
the  same  merciful  Creator,  and  in  the  name  of  a  common  Mediator. 
Such  prayer,  whether  it  be  pronounced  with  one  mouth,  or  many  using 

55 


438  rHAYER. 

a  common  form,  should  unite  the  hearts  of  all.  No  one  should  imag- 
ine he  has  prayed,  merely  because  he  has  heard  another  pray.  It  is 
a  union  of  souls,  not  an  assemblage  of  bodies,  AVhich  gives  strength  to 
prayer.  The  Savior  taught  his  disciples  that  the  agreement  of  two. 
would  augment  its  prevalence.  Matt,  xviii.  19.  When  Daniel  had 
Nebuchadnezzar's  dream,  with  its  interpretation,  to  find  out,  he  applied 
to  three  of  his  countrymen,  whom  he  knew  to  be  praying  characters, 
to  unite  with  him  in  desiring  mercies  of  the  God  of  heaven  concerning 
this  secret ;  assuming  the  principle,  that  a  union  of  hearts  increases 
the  prevalence  of  prayer.  This  is  true,  whether  those  whose  hearts 
are  united,  should  form  a  meeting  for  social  prayer,  or  should  agree 
to  present  their  common  request  in  their  respective  closets.  The  most 
important  branches  of  this  duty,  are  the  following : 

1.  Sanctuary  prayer.  None  can  doubt  that  prayer  is  a  proper 
exercise  for  the  Lord's  house.  Christ  called  the  temple  "  a  house  of 
prayer,"  and  the  appellation  is  with  equal  propriety  applied  to  a 
Christian  sanctuary.  It  is  the  King's  business  which  is  here  trans* 
acted,  and  He  claims  to  be  consulted  about  it.  Here  the  ordinances 
are  administered,  and  the  officers  of  the  church  solemnly  consecrated  ; 
and  both  these  exercises  are  to  be  accompanied  with  prayer.  Matt. 
Xxvi.  26,  27.  Acts  xiv.  23.  Here  also  the  gospel  is  preached  ;  and 
it  must  be  with  the  Holy  Ghost  sent  down  from  heaven,  or  it  will  be 
without  effect.  And  surely,  we  can  not  expect  the  descent  of  the 
blessed  Spirit  upon  a  prayerless  assembly !  See  2  Chron.  xxx.  27. 
Ezra  ix.  4—15.  Ps.  cxvi.  17—19.  Matt.  xi.  25—30.  Acts  vi.  4. 
1  Cor.  xiv.  14—17.     1  Tim.  ii.  1. 

The  prayers  of  the  sanctuary  are  an  interesting  part  of  its  services. 
They  ought  to  embrace  a  greater  number  of  objects  than  social  prayer 
in  general,  but  not  to  the  exclusion  of  a  special  remembrance  of  the 
wants  of  the  assembly.  Prayer  should  not  be  substituted  for  preach, 
ing  ;  it  should  ever  be  considered  as  an  address  to  God,  not  to  the 
people  ;  and  yet  the  influence  which  is  exerted  on  an  assembly  by  a 
solemn  and  devout  prayer,  is  often  as  direct  and  manifest  as  that 
exerted  by  preaching. 

2.  Prayer  meetings.  In  such  meetings.  Christians  are  advantageously 
situated  to  strive  together  in  their  prayers  to  God  for  the  advancement 
of  his  kingdom.  Such  was  the  meeting  held  by  the  hundred  and 
twenty  disciples  in  the  upper  room,  before  the  great  effusion  of  the 
Spirit  on  the  day  of  Pentecost ;  and  that  also  at  the  house  of  Mary, 
where  many  were  gathered  together  to  pray  for  the  liberation  of  Peter. 
This  class  of  meetings  may  be  either  ordinary,  to  ask  for  those  bless- 
ings which  we  always  stand  in  need  of;  or  extraordinary,  to  pray  for 
some  particular  object,  the  importance  of  which  is  suggested  by  pass- 
ing events.  Not  being  designed  for  those  services  which  are  peculiar 
to  the  pastor,  they  do  not  necessarily  require  his  presence,  or  that  of 
any  of  the  officers  of  the  church.  But  if  wholly  composed  of  its  offi- 
cers, (and  is  it  not  desirable  that  this  should  sometimes  be  the  case  ?) 
still  they  would  be  prayer  meetings.  Would  we  have  these  seasons  of 
devotion  interesting  and  profitable,  we  must  remember  them  beforehand 
in  our  closets,  and  go  to  them  with  praying  hearts.  Nor  ought  those 
to  neglect  this  preparation,  who  do  not  expect  to  lead  in  these  exer- 


PRAYEBt  439 

cjses.  Let  a  company  oi praying  people  come  together  in  a  prayefful 
frame,  and  they  can  hardly  fail  to  have  a  profitable  prayer  meeting. 
The  reading  of  some  short  and  pertinent  passage  from  the  scriptures, 
or  from  some  religious  book  or  periodical ;  brief  and  well-adapted 
remarks  or  exhortations,  and  songs  of  praise,  may  each  help  to 
quicken  their  devotions.  When  the  meeting  is  more  particularly 
intended  for  conference  and  discussion,  as  is  doubtless  sometimes 
desirable,  a  greater  portion  of  the  time  may  be  occupied  in  reading 
and  conversation.  But  whether  it  be  called  a  conference,  or  a  prayer 
meeting,  it  ought  ever  to  be  sanctified  by  the  spirit  of  devotion,  and 
the  love  of  the  truth.  However  lightly  many  may  think  of  these  unos- 
tentatious assemblies,  they  have  been  found  almost  indispensable  to  the 
Christian's  growth  in  grace,  and  greatly  instrumental  in  bringing 
forward  and  sustaining  revivals  of  religion. 

The  Monthly  Concert,  observed  on  the  first  Monday  of  every  month, 
is  a  prayer  meeting,  and  one  of  uncommon  interest.  It  extends  to  all 
nations  where  the  Christian  religion  is  embraced  in  its  purity.  It 
came  into  existence  simultaneously  with  the  missionary  and  other 
benevolent  Institutions  of  these  latter  days  ;  and  when  it  is  viewed  in 
connection  with  the  special  efforts  now  making  by  the  various  denomi. 
nations  of  evangelical  Christians,  it  may  be  considered  as  their  united 
declaration,  that  they  feel  themselves  entirely  dependent  on  God  for 
success  in  all  their  attempts  for  the  conversion  of  the  world.  Could 
we  see  this  concert  observed  by  greater  numbers,  and  with  a  deeper 
interest — could  we  have  reason  to  believe  that  eveiy  Christian  obser- 
ved it,  ei,ther  in  a  social  or  secret  manner,  presenting  both  prayers 
and  pecuniary  offerings,  we  should  have  ground  for  strong  hopes  of 
the  near  approach  of  millenial  glory.  Some  other  days  are  also  set 
apart  by  Christians,  to  pray  in  concert  for  particular  objects.  That 
for  Sabbath  Schools,  is  somewhat  extensively  observed  on  the  second 
Monday  in  the  month.  These,  and  numerous  other  objects,  are  of 
sufficient  importance  to  draw  forth  many  of  the  prayers  of  Zion. 

3.  Prayer  among  select  friends.  We  read  of  Christ's  praying 
with  the  twelve,  and  also  of  his  selecting  three  of  their  number  to  go 
up  with  him  into  a  mountain  to  pray.  Luke  ix.  28.  There  is  perhaps 
no  social  prayer  so  sweet  as  that  which  is  made  by  a  few  select 
friends,  who,  concerning  the  things  of  the  kingdom  of  God,  are  every 
way  like-minded.  In  its  freedom  from  restraint,  it  resembles  the 
devotions  of  the  closet,  and  at  the  same  time  receives  strength  by  a 
union  of  hearts  ;  and  while  it  brings  the  worshipers  near  to  God,  it 
has  a  powerful  influence  in  promoting  among  themselves,  what  the 
apostolic  benediction  implores  for  all  saints,  "  The  communion  of  the 
Holy  Ghost."  Under  this  head,  may  be  included  those  seasons  of 
prayer  which  Christians  sometimes  do,  and  should  oftener,  connect 
with  their  social  visits.  An  interview  designed  to  be  closed  with 
prayer,  will,  on  this  very  account,  be  rendered  more  edifying,  Who 
has  not  been  affected,  in  reading  the  narrative  of  Paul's  taking  his 
leave  of  the  Ephesian  elders  at  Miletus,  and  of  other  friends  on  the 
shore  at  Tyre  ?  In  both  these  instances,  the  parting  prayer  is,  to  the 
pious  reader,  the  most  affecting  particular.     Acts  xx.  36  ;  xxi.  5. 

This  kind  of  social  prayer  will  include  those  seasons,  either  occa- 


440  1'RA.YEn. 

sional  or  stated,  when  a  few  Christian  friends  meet  on  purpose  to 
unbosom  the  emotions  of  their  hearts  to  each  other,  and  to  their  heav- 
enly Father.  It  is  doubtless  entirely  proper,  that  meetings  of  this  class 
should  often  be  wholly  composed  o£  females.  When  the  scriptures 
narrate  the  devout  praises  of  Moses  and  the  children  of  Israel  at  the 
Red  Sea,  they  add  that  Miriam  took  a  timbrel  in  her  hand,  and  all  the 
women  went  out  after  her.  After  Esther  had  given  a  charge  to  Mor- 
decai,  to  gather  the  Jews  of  Shushan  to  keep  a  fast,  she  adds,  /  also 
and  my  maidens  will  fast  likewise.  Ex.  xv.  20,  21.  Est.  iv.  16.  See 
also  Judg.  xxi.  21.  Luke  i.  38 — 56.  There  are  many  pious  females 
who,  without  neglecting  their  domestic  concerns,  or  withdrawing  them- 
selves  from  the  public  prayer  meetings,  can  devote  an  hour  or  two  each 
week  to  a  meeting  of  their  own  ;  and  there  is  reason  to  believe  that 
meetings  of  this  description,  are  at  this  moment  exerting  a  very  happy 
influence  in  raising  the  tone  of  female  piety,  in  promoting  the  char- 
itable  objects  of  the  day,  and  in  calling  down  the  blessing  of  the 
Holy  Spirit. 

4.  Family  prayer.  All  the  families  of  the  earth  ought  to  call  on 
the  name  of  the  Lord,  and  have  reason  to  fear  the  pouring  out  of  his 
fury  upon  them,  if  they  refuse  to  do  it.  Jer.  x.  25.  No  house  should 
be  without  its  family  altar.  Abraham,  the  father  of  all  who  have  true 
faith,  set  us  a  worthy  example  :  wherever  he  pitched  his  tent,  he 
erected  an  aUar,  and  called  on  the  name  of  the  Lord.  Joshua  resolved, 
"As  for  me  and  my  house,  we  will  serve  the  Lord."  David  worshiped 
in  the  sanctuary,  and  then  I'eturned  to  bless  his  household.  Gen.  xii. 
7,  8  ;  xiii.  18.  Josh.  xxiv.  15.  2  Sam.  vi.  20.  Our  Savior,  whose 
example  is  law,  observed  this  duty  as  far  as  his  circumstances  in  life 
permitted.  He  had  no  other  family  than  his  twelve  disciples  ;  with 
these  he  daily  ate,  traveled,  and  conversed  ;  and  with  these  he  prayed. 
By  his  praying  sometimes  with  the  whole  number,  and  at  other  times 
with  a  part,  has  he  not  encouraged  parents  to  adopt  a  similar  practice 
in  relation  to  their  children?  Luke  ix.  18  ;  xi.  1,  with  ix.  28,  and 
Matthew  xxvi.  36,  37.  Every  precept  which  requires  parents  reli- 
giously to  educate  their  children,  obliges  them  to  the  performance 
of  this  duty.  To  profess  to  bring  them  up  "  in  the  nurture  and  admo- 
nition of  the  Lord,"  and  yet  not  pray  with  them — what  can  be  more 
contradictory ! 

The  spirit  and  order  of  family  worship,  are  of  great  importance.  At 
the  regular  hours  for  its  observance,  parents,  children,  and  domestics, 
should  all  be  assembled  in  one  place,  and  their  business  be  discontin- 
ued,  while  the  word  of  God  is  read,  or  his  praises  sung,  and  the  throne 
of  grace  addressed.  All  should  listen  to  the  reading,  and  join  in  the 
other  exercises.  The  greater  the  number  of  praying  souls  in  the  do- 
mestic circle,  the  more  interest  will  it  give  to  this  exercise.  When 
the  father  and  the  mother  are  both  heirs  of  the  grace  of  life,  and  live 
in  character,  their  prayers  will  not  be  hindered,  and  may  be  expected 
to  avail  before  God.  1  Pet.  iii.  1 — 7.  And  when  the  children  and 
servants  become  heirs  of  the  same  grace,  that  house  may  truly  be  call, 
ed  a  Bethel,  a  house  of  prayer. 

It  is  to  be  regretted  that  this  service  should  ever  be  rendered  tedious, 
by  long,  formal,  and  unappropriate  prayers.     An  understanding  richly 


PRAYKR.  441 

enlightened  with  divine  truth,  and  a  heart  warmed  with  divine  love, 
constitute  the  best  preparation  for  the  duty,  and  will  render  the  exer- 
cise  edifying,  whether  brief,  or  more  protracted.  The  state  of  the 
family,  the  chapter  which  is  read,  or  the  hymn  which  is  sung,  may  all 
suggest  matter  for  the  prayer.  The  family  sins  should  be  confessed, 
their  mercies  acknowledged,  and  their  wants  spread  before  the  mercy- 
seat.  All  are  to  be  prayed  for  collectively,  and  if  circumstances  call 
for  it,  individually.  Such  particularity  arrests  attention.  In  a  family 
of  the  writer's  acquaintance,  a  little  girl  at  the  age  of  eight,  appeared 
to  become  a  subject  of  renewing  grace,  whose  attention  was  first  ar- 
rested at  the  family  altar,  by  hearing  her  father  pray  for  the  children. 
In  that  branch  of  domestic  worship,  already  hinted  at,  when  the  family 
are  taken  in  smaller  portions,  or  iudividually,  into  the  secret  chamber, 
the  petitions  can  be  more  minutely  specific  and  adapted.  Dr.  Cotton 
Mather  had  fifteen  children,  and  lived  to  see  the  greater  part  of  them 
die  in  the  Lord.  When  they  were  capable  of  understanding  him,  he 
would  take  them  alone,  one  by  one,  and  after  many  affectionate 
admonitions  to  the  child,  would  pray  with  him,  and  make  him  the 
witness  of  the  agonies  and  strong  cries  with  which,  on  his  behalf,  he 
addressed  the  throne  of  grace. 

In  this  department  of  the  worship  of  the  family.  Christian  mothers 
are  under  obligation  to  take  a  large  share.  This  falls  fairly  within 
their  appropriate  sphere  of  action  ;  and  it  gives  them  opportunity  to 
labor  advantageously  for  the  salvation  of  their  beloved  offspring. — 
Prov.  xxxi.  2.  When  the  father  is  absent  from  home,  or  the  mother 
is  left  in  widowhood,  she  becomes  the  head  of  the  family,  and  to  her 
it  belongs  to  offer  the  daily  sacrifice  of  prayer  and  praise  on  the  do- 
mestic  altar. 

The  giving  of  thanks  at  our  meals,  is  comprehended  in  family 
worship.  This  practice  is  enforced  by  the  example  of  our  divine 
Lord,  who  gave  thanks  not  only  at  the  sacramental  supper,  but 
repeatedly  at  other  meals.  Luke  ix.  16  ;  xxiv.  30.  Paul,  on  board 
the  ship,  "  took  bread  and  gave  thanks  to  God,  in  presence  of  them 
all."  Acts  xxvii.  35.  This  act  of  worship,  though  veiy  brief,  is  one 
which  frequently  renews  its  claims  upon  us,  and  is  too  important  to 
be  neglected,  or  performed  in  a  cold  and  formal  manner. 

5.  Prayer  connected  with  ■pastoral  visits.  It  is  expressly  required 
that  the  elders  of  the  church  should  pray  with  the  sick.  James  v.  14, 
15.  Prayer  is  very  properly  connected  with  other  pastoral  visits.  As 
the  ministers  of  Christ  are  under  obligation  to  tea«h,  not  only  in  public, 
but  from  house  to  house,  so  their  corresponding  duty  is  to  pray  in 
private  families,  as  well  as  in  the  public  assembly.  Nor  can  any 
doubt  the  propriety  of  connecting  prayer  with  the  religious  visits, 
which  are  made  by  the  subordinate  officers  of  the  church,  or  by  other 
members  appointed  to  this  service. 

6.  Prayer  in  schools.  Prayer  is  a  suitable  exercise  in  schools  of 
every  description — not  only  in  those  devoted  to  religious  instruction, 
as  Sabbath  schools  and  theological  seminaries,  but  also  in  schools  of 
science.  Nothing  is  of  greater  moment  to  the  welfare  of  our  country, 
than  the  character  of  its  schools.  In  these,  the  children  and  youth 
of  our  land  are  preparing  to  act  on  the  stage  of  life  ;  and  it  is  incon- 


442  PRAYER. 

ceivably  important  that  they  should  all  be  exerting  a  good  influence  on 
the  youthful  character.  The  blessing  of  God  should  be  implored  on 
them  all,  by  the  religious  community  ;  and  in  them  all,  by  their 
respective  teachers.  From  the  university  down  to  the  infant  school, 
none  should  be  without  prayer — solemn,  affectionate,  and  appropriate 
prayer.  It  is  calculated,  perhaps  above  all  other  means,  to  impress 
the  minds  of  the  young  ;  and  it  is  the  appointed  way  of  calling  down 
upon  them  the  blessing  of  heaven. 

7.  Prayer  connected  with  the  transaction  ofjmblic  business.  "  He, 
whose  name  alone  is  Jehovah,  is  the  Most  High  over  all  the  earth" — 
"  the  Governor  among  the  nations."  He  requires  that  we  should  ac- 
knowledge  him  in  all  our  ways :  and  this  requisition  extends  to  us  in 
our  national  as  well  as  individual  capacity.  What  can  be  more  strict- 
ly proper,  than  the  practice  of  opening  our  legislative  assejiiblies  with  a 
solemn  and  devout  recognition  of  our  dependence  on  Him,  and  of  his 
supreme  dominion  over  us.  How  suitable,  that  the  legislators  of  the 
nation  should  come,  in  the  attitude  of  prayer,  to  the  Divine  Lawgiver, 
and  ask  him  to  assist  them  to  frame  such  laws  for  the  nation,  as  shall 
resemble  the  laws  he  has  made  for  the  universe  ;  and  to  preserve  them 
from  enacting  any  law  which  shall  contravene  his  own.  Nor  is  it 
less  proper  that  courts  of  justice  should  be  opened  by  solemn  prayer  to 
God.  He  is  the  "  Judge  of  all  the  earth  ; "  yet  he  concerns  himself 
with  the  proceedings  of  all  the  inferior  courts  throughout  his  exten- 
sive dominion.  "  Take  heed,"  said  king  Jehoshaphat  to  the  judges  of 
his.courts  :  "  Take  heed  what  ye  do  ;  for  ye  judge  not  for  man,  but  for 
the  Lord,  who  is  with  you  in  the  judgment.  Wherefore  now,  let  the 
fear  of  the  Lord  bo  upon  you,  take  heed  and  do  it ;  for  there  is  no  in. 
iquity  with  the  Lord  our  God,  nor  respect  of  persons,  nor  taking  of 
gifts."  2  Chron.  xix.  6,  7.  Let  such  sentiments  as  these  impress  the 
public  mind,  and  prayer  to  God  will  accompany  the  administration  of 
justice  ;  prayer,  that  judges,  jurors,  and  counselors,  may  possess  dis- 
cefnment  and  impartiality  ;  that  witnesses  may  be  preserved  from  per. 
jury,  or  the  misrepresentation  of  facts  ;  and  that  righteous  decisions 
may  in  every  instance  be  given. 

8.  Ejaculatory  prayer.  This  branch  of  devotion  has  no  restrictions 
of  time  or  place.  It  can  be  breathed  out  in  solitude,  or  in  the  midst 
of  company.  It  maybe  so  intense  as  to  divert  our  attention  from  ev- 
ery other  pursuit,  or  it  may  co-exist  with  vigorous  exercises  of  the 
body  and  mind.  It  may  accompany  the  godly  man  while  employed 
in  the  labors  of  his  field  or  shop,  and  the  godly  woman  in  the  labors 
of  her  house.  It  may  be  protracted  through  all  the  hours  of  the  day, 
Avhether  we  are  at  home  or  abroad,  without  interrupting  our  business 
or  our  journey.  It  was  in  ejaculatory  prayer  that  the  mother  of  Sam- 
uel poured  out  her  soul  before  the  Lord.  1  Sam.  i.  13.  This  is  the 
kind  of  prayer  which  Nehemiah  offered  to  the  King  of  heaven,  at  the 
very  moment  when  presenting  his  petition  to  the  king  of  Persia.  Neh. 
ii.  4.  The  meditations  in  which  holy  David  seemed  so  much  to  de. 
light,  were  filled  with  adorations,  confessions,  petitions,  and  thanks- 
givings. The  longest  and  most  devotional  of  all  his  psalms,  every 
verse  of  which  expresses  his  high  regard  for  the  inspired  word,  ap- 
pears to  be  a  collection  of  such  ejaculations  as  from  time  to  time  he 
had  breathed  out  into  the  bosom  of  his  God. 


PRAYER.  443 

This  is  a  branch  of  devotion  to  which  no  true  Christian  can  bu  a 
stranger :  prayer  is  the  breath  of  every  one  who  is  born  of  God.  Lam. 
iii.  56.  Acts  ix.  11.  It  may  be  so  increased  as  to  fill  up  all  the  va- 
cancies of  our  time,  sanctify  all  the  business  of  life,  and  sweeten  all 
its  bitter  cups,  even  at  the  very  moment  when  we  are  drinking  them 
off.  The  more  constantly  our  hearts  are  engaged  in  holy  aspirations 
to  God,  the  better  will  be  our  preparation  to  attend  on  all  the  stated 
services  of  religion.  This,  like  the  fire  which  was  ever  kept  burning 
upon  the  altar,  will  kindle  every  sacrifice.    Lev.  vi.  13. 

9.  Closet  prayer.  Though  a  closet  is  a  small  apartment  within 
the  house,  our  Savior  used  the  word  to  mean  any  place,  where,  with 
no  embarrassment,  either  from  the  fear  or  pride  of  observation,  we  can 
freely  pour  out  our  hearts  in  prayer  to  God.  The  devotions  of  the 
closet  require  both  time  and  place.  That  this  was  the  Savior's  view 
of  the  matter,  we  learn  both  from  what  he  taught  and  practiced.  He 
taught  us,  when  we  were  about  to  pray  to  our  Father  in  secret,  to 
"  enter  into  our  closet  and  shut  the  door."  This  direction  lays  us  under 
obligation  to  take  pains  to  retire  from  business  and  company.  And  his 
own  example  is  proof,  that,  by  entering  into  the  closet  and  shutting  the 
door,  he  meant  we  should  go  into  a  place  of  retirement.  At  one  time 
we  read  of  his  departing,  unaccompanied  by  any  of  his  disciples,  into 
a  solitary  place  to  pray ;  and  at  another,  of  his  going  up  into  a  moun- 
tain apart  to  pray.  Mark  i.  35.  Matt.  xiv.  23.  Jacob's  prayer  at 
Peniel  belongs  to  this  class  of  devotions ;  and  to  prepare  himself  to 
engage  in  it,  he  dropped  all  business  from  his  hands,  and  secluded 
himself  from  the  society  of  his  own  family. 

If  the  secrecy  of  this  department  of  prayer,  had  not  been  considered 
as  a  matter  of  some  importance,  the  Savior  would  not  have  directed 
us  to  leave  the  corners  of  the  streets,  and  go  into  the  closet  for  its  per- 
formance ;  nor  would  he  have  been  so  particular  as  to  tell  us  to  shut 
the  door,  before  we  entered  on  the  duty.  But  what  is  the  use,  so  far 
as  secrecy  is  concerned,  of  shutting  or  even  locking  the  closet  door,  if 
we  should  pray  in  so  loud  a  tone  as  to  be  heard  by  those  in  the  streets, 
or  even  by  those  who  are  in  other  parts  of  the  house  ?  The  most  ma- 
terial advantages  to  be  derived  from  this  particular  branch  of  our  de- 
votions, would  in  this  case  be  lost.  The  enjoyment  of  entire  freedom 
in  pouring  out  the  heart  before  God,  is  among  these  advantages  ;  and 
it  is  one  of  no  small  importance.  God  is  the  Christian's  supreme 
Confident,  to  whom  he  freely  unbosoms  himself.  He  has  many  com- 
munications  to  make  to  his  Almighty  Friend,  which  should  not  be 
made  in  the  hearing  of  his  fellow  men,  even  if  they  are  also  his  fel- 
low Christians.  But  should  he  speak  so  loud  as  to  be  heard  by  those 
passing  in  the  street,  or  by  those  in  other  apartments  of  the  house, 
what  does  it  avail  that  he  is  himself  in  a  secret  place  ?  Another  ad- 
vantage of  secrecy  is  its  influence  in  checking  pride,  and  promoting 
humility.  The  Christian,  professedly  to  avoid  observation,  retires  to 
his  secret  chamber,  and  shuts  his  door,  but  if  from  this  retirement  he 
sends  his  voice  into  the  streets,  he  might  as  well  remain  at  the  cor- 
ners of  the  streets  to  perform  his  devotions.  We  would  fain  hope, 
that  the  closet  prayers  which  are  made  with  an  audible  voice,  are  not 
designed  to  court  observation  ;  but  does  not  that  injunction  which  re- 


444  PKAYER. 

quires  us,  in  the  performance  of  those  duties,  to  seek  a  place  of  con- 
cealment, virtually  forbid  that  elevation  of  voice  which,  we  can  not 
but  know,  will  betray  our  concealment  ?  While  an  elevation  of  the 
voice  in  closet  devotions,  should  for  these  reasons  be  avoided,  it  is  of 
some  importance  that  words  should  be  articulated,  in  distinction  from  be- 
ing merely  thought  of.  Though  the  omniscient  Being  whom  we  address 
in  prayer,  stands  in  no  need  of  the  movement  of  the  tongue,  to  make 
him  acquainted  with  our  desires,  it  is  nevertheless  of  great  use  to  our- 
selves,  in  fastening  our  attention,  and  in  giving  greater  regularity,  and 
even  fervency  to  our  petitions.  But  for  this  purjjose,  an  articulate 
whisper  will  be  abundantly  sufficient. 

Ejaculatory  prayer,  as  we  have  seen,  is  of  great  importance  ;  yet 
the  prayer  of  the  closet  has  the  pre-eminence.  This  excels  the  other 
in  its  tendency  to  promote  depth  of  feeling,  intimacy  of  communion,  and 
importunity  of  desire.  To  preserve  the  distinction  between  these  two 
kinds  of  secret  devotion,  is  of  greater  importance  to  a  life  of  piety 
than  many  imagine.  A  whole  day  of  fervent  ejaculations,  whether 
we  are  at  home  or  on  a  journey,  does  not  release  us  from  obligation  to 
remember  the  closet  exercises  of  the  evening. 

Does  the  duty  of  prayer  require  any  stated  seasons  for  its  perform- 
ance 7  *'  Stated  seasons,"  said  the  pious  Baxter,  "  are  the  hedge  of 
duty."  He  said  the  truth  ;  for  the  breaking  down  of  the  hedge  which 
incloses  your  field,  would  not  more  certainly  expose  the  crop  to  be 
destroyed,  than  the  relinquishment  of  stated  seasons  for  your  religious 
duties,  would  expose  the  soul  to  famish.  It  has  been  objected,  that 
such  regularity  in  religious  exercises  is  unfavorable  to  devotion,  and 
that  it  even  implies  a  denial  of  our  dependence  on  the  Spirit.  But 
the  divine  appointment  of  the  weekly  Sabbath,  shows  that  God  is  not 
offended  with  regularity  in  our  devotions ;  and  the  sacrifice  offered 
every  morning  and  evening  in  the  church  of  Israel,  is  a  valid  argu- 
ment  in  favor  of  the  worship  of  God  every  morning  and  evening 
through  the  whole  week.  Concerning  Solomon,  or  rather  one  greater 
than  Solomon,  it  is  said,  "  Prayer  also  shall  be  made  for  him  contin- 
ually, and  daily  shall  he  be  praised."  Ps.  Ixxii.  15.  "  Every  day" 
said  the  devout  Psalmist,  "  will  I  bless  thee."  Ps.  cxlv.  2.  In  the 
life  of  Christ,  who  is  our  supreme  example,  particular  mention  is  made 
of  his  morning  and  evening  devotions. 

Family  and  closet  prayer  should  be  considered  as  daily  duties  ;  and 
neither  of  them  be  less  frequent  than  morning  and  evening.  And 
between  these  two  extreme  parts  of  the  day,  the  distance  seems  too 
great,  to  be  passed  over  Avithout  some  intervening  regular  devotion. 
— Is  it  not  practicable  for  most,  to  have  a  stated  season  for  closet 
prayer  in  the  middle  of  the  day  ?  At  this  hour,  Peter  went  up  upon 
the  house-top  to  pray.  Acts  x.  9.  Among  the  pious  resolutions  of  a 
king,  who  was  far  from  being  neglectful  of  the  concerns  of  his  king- 
dom, this  Avas  one  :  "  Evening,  and  morning,  and  at  noon,  Avill  I  pray." 
Psalm  Iv.  17.  This  is  also  recorded  among  the  pious  practices  of 
one  of  the  most  fully  occupied  men  who  ever  held  an  office  in 
a  king's  court.  Dan.  vi.  10.  The  closet  requires  stated  seasons, 
and  of  frequent  recurrence,  Avhich  must  not  be  passed  by  :  nor  are 
these  enough  to  satisfy  the  man  of  prayer.     In  a  duty  of  &uch  vital 


PRAVER.  445 

importance,  and  one  which  is  so  much  under  individual  control,  it 
would  indicate  a  low  state  of  piety,  always  to  wait  for  the  return  of 
the  regular  seasons.  Every  man  who  feels  for  the  honor  of  God,  and 
the  interest  of  religion  in  his  own  heart,  in  his  own  family,  and  in  the 
world,  has  much  that  he  wishes  to  cany  to  God  in  prayer.  And  the 
closet  is  eminently  the  place  where  he  unburdens  himself,  and  fills  his 
mouth  with  arguments.  Here  he  pleads  for  others  as  well  as  himself. 
He  brings  before  God  many  individual  cases,  both  of  believers  and 
unbelievers.  Here  he  can  tell  his  Father  who  seeth  in  secret,  every, 
thing  that  he  both  hopes  and  fears,  concerning  himself  and  the  indi- 
viduals for  whom  he  intercedes.  Is  there  not  reason  to  conclude  it 
was  principally  in  the  closet,  that  Paul  made  so  many  prayers  for  par- 
ticular churches  and  individual  believers?  See  Rom.  i.  9.  Eph. 
i.  15,  16.  Phil.  i.  3,  4.  Col.  i.  3.  1  Thess.  i.  2.  2  Tim.  i.  3. 
Phile.  ver.  4. 

There  is  one  appendage  both  of  social  and  secret  prayer,  the  men- 
tion  of  which  I  can  not  in  faithfulness  omit ;  and  that  is  fasting.  Let 
none  deem  this  a  mere  pharisaical,  or  self-righteous  observance,  because 
it  was  the  boast  of  a  pharisee,  that  he  fasted  twice  in  the  week.  So 
pharisees  made  many  prayers,  kept  the  Sabbath,  and  paid  tithes  :  and 
yet  prayer,  sanctification  of  the  Sabbath,  and  supporting  the  gospel, 
are  not,  of  necessity,  self-righteous  observances.  Christ  fasted  him- 
self, and  declared  it  to  be  his  will,  that  after  his  final  departure  from 
them,  his  disciples  should  also  fast.  He  gave  a  precept  in  relation  to 
a  right  observance  of  this  duty.  See  Matt.  vi.  16 — 18.  The  kind 
of  fasting  to  which  this  precept  has  more  special  application,  is  private, 
— such  as  an  individual  may  keep  at  his  own  pleasure,  without 
attracting  public  attention.  From  what  is  said  in  1  Cor.  vii.  5 — "that 
ye  may  give  yourselves  to  fasting  and  prayer,"  it  appears  that  fasting, 
as  connected  with  prayer,  was  a  thing  well  known  among  primitive 
Christians.  From  what  we  find  in  the  Acts  of  the  Apostles,  there  is 
reason  to  believe  that  it  was  uniformly  connected  with  the  prayers  of 
the  church,  at  their  ordination  solemnities.  See  Acts  xiii.  2,  3  :  and 
xiv.  23.  Fasting  is  not  made  as  essential  to  the  existence  of  piety,  as 
prayer.  Otherwise,  Christ's  disciples  could,  on  no  consideration,  have 
been  excused  from  it,  even  during  his  stay  with  them.  It  is,  how- 
ever, a  solemn  accompaniment  of  prayer,  to  which  it  is  peculiarly 
proper  to  resort  in  times  of  exigency,  whether  in  relation  to  ourselves, 
our  families,  the  church,  or  the  nation.  It  is  such  an  accompaniment 
as  tends  to  increase  its  fervor  and  prevalence ; — else  why  did  the  Sa- 
vior  say,  concerning  the  ejection  of  an  unclean  spirit,  "  Howbeit,  this 
kind  goeth  not  out  but  by  prayer  a-nd  fasting  ?  "  From  this  hint,  may 
we  not  conclude  that  the  devil,  that  unclean  spirit  who  has  for  so  many 
ages  had  dominion  over  the  race  of  man,  will  not  be  expelled  from  the 
earth  and  confined  to  his  prison,  until  there  has  first  been  much  prayer 
and  fasting  ?  Let  those  Avho  are  anxious  to  see  the  earth  freed  from 
his  polluting  influence,  not  wait  for  public  fasts  to  be  proclaimed  by 
state  or  church  ;  but  like  David,  and  Nehemiah,  and  Daniel,  and  Anna, 
let  them  appoint  fasts  for  themselves.  See  2  Sam.  xii.  16.  Neh.  i. 
4.  Dan.  ix.  3.  Luke  ii.  37.  Before  that  foul  spirit  shall  be  cast 
out,  and  the  earth  be  filled  with  the  glory  of  the  Redeemer's  kingdom 

56 


446  PKAISE. 

we  have  reason  to  believe,  that  as  one  means,  secret  fasts  will  be  greatly 
increased,  both  in  frequency  and  spirituality.  This  seems  to  be  inti- 
mated in  the  prophecy  of  Zechariah.     See  chap.  xii.  10 — 14. 

Having  said  thus  much  on  prayer,  I  proceed  to  make  some  brief 
remarks  on  the  other  branch  of  Divine  worship,  namely, 

PRAISE  . 

By  praise,  in  its  most  enlarged  scriptural  sense,  is  meant,  honoring 
God  with  music,  both  vocal  and  instrumental.  The  Old  Testament,  and 
especially  the  book  of  Psalms,  abounds  with  injunctions  and  examples 
in  favor  of  both  these  kinds  of  sacred  music.  In  the  few  remarks, 
however,  which  I  have  to  make  respecting  this  duty,  I  shall  limit 
myself  to  singing. 

The  singing  of  sacred  songs  was  a  part  of  the  divinely  prescribed 
worship  of  the  ancient  dispensation  ;  and  it  is  evidently  designed 
to  have  a  place  in  the  worship  of  the  Christian  church.  When 
our  Savior  instituted  the  sacramental  supper,  the  ceremony  was 
brought  to  a  close  by  their  singing  a  hymn.  And  this  was  designed 
as  a  pattern  for  all  the  subsequent  celebrations  of  that  ordinance. 
Paul,  in  his  first  epistle  to  the  Corinthians,  (chapter  xiv.  15,) 
speaks  of  singing,  as  though  it  occupied  a  place  in  the  worship  of  their 
public  assemblies.  In  his  epistles  to  the  Ephesians  and  Colossians,  he 
directs  them  to  "  sing  psalms,  and  hymns,  and  spiritual  songs."  Eph. 
v.  19.     Col.  iii.  16. 

Though  many  of  our  sacred  songs  are  nothing  but  prayers,  still, 
singing  is  a  different  kind  of  worship  from  praying.  Our  Maker  has 
given  us  voices  capable,  not  only  of  producing  melodious  sounds,  but 
of  being  trained  to  a  measured  and  continuous  flow  of  such  sounds ; 
and  of  being  so  blended  with  numerous  other  and  dissimilar  voices, 
in  a  complicated  piece  of  music,  as  that  perfect  and  delightful  harmony 
shall  be  the  result.  This  branch  of  worship  is  designed,  therefore, 
not  only  to  unite  the  hearts  of  many,  but  also  their  voices.  Whether 
all  Christians  are  capable  of  qualifying  themselves  so  to  unite  in  this 
service,  as  not  to  detract  from  its  edifying  influence  ;  and  whether  all 
who  can  thus  qualify  themselves,  are  under  indispensable  obligation  to 
do  so,  are  questions  I  will  not  undertake  to  solve.  But  this  much  is 
certain,  that  all,  without  exception,  are  solemnly  bound  to  so  far  join  in 
the  exercise  of  singing,  as  to  "make  melody  in  their  hearts  unto  the 
Loid."  To  do  this  implies  that  our  affections  of  heart  correspond  with  the 
pious  sentiments  of  the  psalm  or  hymn  which  is  sung.  But  how  can 
such  correspondence  exist  in  their  minds,  who  do  not  know  what  is 
sung?  It  is  very  desirable  that  all  who  are  present  in  the  solemn 
assembly,  should  be  furnished  with  books  containing  the  sacred  songs 
which  are  used  in  it.  But  as  this  will  rarely  or  never  take  place,  how 
important  is  it  that  the  pronunciation  of  the  singers  should  be  remark- 
ably  distinct. 

Singing  may  very  properly  form  a  part  of  solitary  as  well  as  social 
worship.  That  direction,  (Jam.  v.  13,)  "Is  any  merry,  let  him  sing 
psalms,"  appears  to  have  reference  to  solitary  worship,  rather  than  to 


PRAISE.  447 

that  which  is  social. — As  social  prayer  may  be  enjoyed  by  a  small 
number,  even  the  smallest  number  which  can  constitute  society,  so  it 
is  with  singing.  Paul  and  Silas,  in  the  prison  at  Philippi,  exemplified 
both  these  branches  of  worship  ;  for  at  midnight  they  frayed  and  sang 
praises  unto  God. — The  singing  of  spiritual  songs  forms  a  suitable,  and 
often  a  very  pleasant  branch  of  domestic  worship.  It  not  only  honors 
God,  and  quickens  the  devotions  of  the  family  circle,  but  it  has  a 
tendency  to  soften  and  unite  their  hearts. 

While  prayer  is  the  most  prominent  branch  of  worship  in  the  church 
below,  it  will  probably  be  otherwise  in  the  church  above.  Heaven  is 
eminently  a  world  o{ praise.  On  reaching  that  blessed  abode,  all  the 
redeemed  will  bear  a  part  in  the  new  song  which  will  be  sung  before 
the  throne.  Rev.  xiv.  1 — 3.  As  they  will  all  be  blessed  with  grateful 
hearts,  so  they  will  doubtless  all  be  furnished  with  musical  powers.  With 
their  voices  as  well  as  their  hearts,  they  will  make  melody  unto  the 
Lord.  Nor  will  the  greatness  of  the  number,  who  shall  unite  in  the  song 
of  redeeming  love,  expose  them  to  the  least  discord.  What  ways  will 
be  taken  to  prevent  discordant  sounds,  and  secure  a  harmony  of  voices 
among  such  a  multitude  of  worshipers,  we  can  not  tell :  but  we  may 
rest  assured  it  will  be  effectually  done  ;  for  the  worship  of  heaven  will 
have  nothing  unpleasant  to  mar  it. 

There  is  reason  to  expect  that  music,  as  a  part  of  divine  worship, 
will  yet  undergo  much  improvement  in  the  church  below  ;  especially 
in  those  blessed  times  when  the  earth  shall  be  filled  with  the  know- 
ledge of  the  Lord.  Nor  can  it  be  doubted  that  much  blame  rests  on 
the  church,  in  the  present  period,  because  she  manifests  no  more  zeal 
to  teach  her  sons  and  daughters  to  singlhe  praises  of  God,  as  well  as 
to  read  his  word. 

The  two  parts  of  divine  worship  are  manifestly  in  harmony  with 
each  other.  And  not  only  is  there  a  harmony  between  praying  to  God 
and  singing  his  praises  ;  but  the  different  kinds  of  prayer  are  in  perfect 
unison.  What  a  manifest  agreement  between  that  speciesof  prayer  which 
we  call  cjaculatory,  and  all  the  rest.  The  connection  is  as  close  as  that 
which  exists  between  blood  in  the  heart,  and  the  same  fluid  in  the 
veins.  Ejaculations  will  seek  to  find  a  closet ;  and  the  prayer  of  the 
closet  will  lead  to  the  erection  of  a  family  altar ;  yea,  even  of  a  sanc- 
tuaiy,  provided  it  should  not  find  such  a  house  of  prayer  already 
erected.  There  must  be  some  radical  defect  in  our  religion,  when  we 
like  one  kind  of  prayer,  and  dislike  another,  though  enjoined  by  the 
same  authority ; — when,  for  example,  we  take  delight  in  cjacu- 
latory prayer,  but  none  in  that  of  the  closet ;  or  take  delight  in  these 
two,  but  none  in  family  prayer  ;  or  Avhen,  mayhap,  we  relish  all  the 
foregoing  kinds,  but  dislike  and  neglect  the  worship  of  God's  house. 
Prayer  has  variety,  but  no  variance.  Its  having  variety,  however,  does 
not  render  it  optional  with  men  which  kind  to  practice.  So  far  from 
this,  it  is  our  imperious  duty  to  "pray  with  all  prayer" — to  worship 
God  in  all  that  variety  of  ways  which  our  several  circumstances  and 
relations  in  life,  render  fit  and  practicable.* 

*  What  must  be  thought  of  the  religion  of  a  man  who  says,  "  While  I  was  a  single 
man,!  prayed  in  the  closet ;  but  when  I  was  married,  I  set  up  family  prayer,  and  then 
discontinued  the  duties  of  the  closet  ?"    Or  what  shall  we  think  of  a  sister  in  the 


448  woKsiiir  of  god. 


THE      ARTICLE      HARMONIZED. 

The  agreement  of  this  Article  with  the  whole  system  which  we  have 
gone  over,  will  be  more  easily  seen  by  immediately  recurring  to  the 
doctrinal  part.  The  first  Article  of  our  doctrines,  announces  the  ex- 
istence of  one  only  living  and  true  God  ;  and  this^r.s/  Article  of  prac 
tice,  holds  him  forth  to  view  as  the  proper  object  of  religious  worship. 
The  second  doctrinal  Article  teaches  us  that  God  created,  and  is  gov- 
erning  the  universe,  for  the  display  of  his  glory.  Were  our  practical 
system  to  leave  out  the  worship  of  God,  would  it  in  any  measure  bar- 
monize  with  these  two  Articles  of  our  belief?  These  Articles  bring 
into  view  a  Being,  who  has  more  greatness  and  excellence  than  all 
others  taken  together — more  than  they  now  have,  or  ever  can  have, 
let  them  progress  ever  so  rapidly,  and  ever  so  long.  It  is  peculiar  to 
this  Being,  that  he  exists  of  himself,  while  all  others,  rational  as  well 
•as  irrational,  are  formed  and  sustained  by  his  omnipotence.  The  ex- 
istence of  such  a  Being  constitutes  the  most  fundamental  Ai'ticle  of 
our  creed.  Now  were  the  worship  of  this  Being  to  leave  no  place  in 
our  list  of  duties,  our  practical  system  would,  in  this  particular,  be  at 
utter  variance  with  the  very  basis  of  our  belief.  Our  creed  would  have 
a  God  in  it,  but  our  practical  system  would  have  none. 

How  unnatural  and  inconsistent  is  the  supposition,  that  an  infinitely 
great  and  good  Being  could  bring  intelligent  creatures  into  existence, 
without  their  being  under  obligation  to  worship  him.  If,  from  the  list 
of  men's  duties,  you  erase  the  worship  of  God,  you  have  no  connecting 
link  which  shall  bind  them  to  their  Creator,  or  to  one  another.  To 
suppose  that  rational  creatures  are  at  liberty,  either  to  deny  the  exist- 
ence of  a  Creator,  or  to  withhold  from  him  the  tribute  of  prayer  and 
praise,  is  to  cast  dishonor  on  the  Author  of  all  being. 

As  the  perfection  and  happiness  of  intelligent  creatures  are  respect- 
ed, what  could  be  more  undesirable  than  to  have  the  duties  of  godliness 
excluded  from  their  ethics  ?  Without  such  a  duty  as  worship,  it»would 
eeem  as  if  the  very  relation  sustained  by  us  as  creatures,  made  us  ex- 
iles from  God,  and  forbade  us  the  privilege  of  seeing  his  face,  and  en- 
joying his  smiles.  But  such  a  view  of  the  Most  High,  is  very  different 
from  that  which  is  given  us  in  the  scriptures.  There  it  is  said, 
"  Though  the  Lord  ba  high,  yet  hath  he  respect  unto  the  lowly."  The 
worship  of  God,  while  it  shows  the  distance  between  him  and  us  to  be 
infinite,  at  the  same  time  does  away  all  that  is  uncomfortable  and  for- 
bidding  in  that  distance,  and,  in  a  very  important  sense,  brings  us  to- 
gether :  for  it  is  in  the  act  of  worship  that  we  are  said  to  draw  nigh 
unto  God,  and  he  to  draw  nigh  to  us.  Jam.  iv.  8.  There  is  no  being 
in  the  universe  with  whom  holy  creatures  have  such  intimate  com- 
munion,  as  with  their  infinite  Creator. 

If,  with  the  first  two  Articles  of  doctrine,  we  connect  the  first  two 
Articles  of  experience,  we  shall  see  that  our  system  would  be  destitute 
of  harmony,  Avere  it  to  exclude  divine  worship  from  amoiig  its  duties. 

church,  who  gives  it  as  a  reason  why  she  neglects  prayer  in  the  closet,  that  her  husband 
attends  prayer  in  the  family  ;  and  that  in  this  she  unites  ?  Let  not  these  be  thought  to 
be  mere  suppositions. 


WORSHIP  or  GOD.  449 

God  is  an  infinitely  great  object  for  the  drawing  forth  of  our  love,  both 
of  benevolence  and  complacency.  Holy  creatures  delight  in  each 
other's  society,  and  in  having  opportunities  to  express  their  mutual 
regard.  And  shall  they  be  indulged  no  intercourse  with  Him,  whom 
they  love  with  supreme  regard  ?  Had  creatures  never  become  alien- 
ated from  God,  no  arguments  would  ever  have  been  needed  to  convince 
them,  that  to  worship  God  is  their  imperative  duty.  They  would  have 
been  more  deeply  sensible  of  the  truth  of  this,  than  even  filial  children 
are  of  the  obligation  they  are  under  to  love  and  honor  their  parents. 
"If  I  be  a  father,  where  is  mine  honor?  saith  the  Lord  of  hosts." 

Prayer  w  ill  be  seen  to  have  a  necessary  place  in  Christian  practice, 
when  we  compare  the  third  and  fourth  Articles  of  docti-ine,  with  the 
third  and  fourth  Articles  of  experience.  The  two  Articles  of  doctrine 
I'eferrcd  to,  exhibit  the  law  of  God,  and  man's  disobedience  to  the  same : 
and  the  two  Articles  of  experience,  show  us  rebellious  men  returning 
from  their  revolt,  and  that  with  hearts  deeply  humbled  for  their  trans- 
gressions  of  the  divine  law.  Now  we  could  not  conceive  of  such  a 
revolution  in  the  human  mind,  as  that  which  is  produced  by  a  cordial 
reconciliation  to  God  and  repentance  for  sin,which  should  be  followed 
with  no  confession  of  sin,  nor  supplication  for  mercy.  But  confes- 
sions  and  supplications  suppose  such  a  duty  as  prayer. 

The  fifth  Article  of  the  doctrinal  series,  is  the  atonement  which  was 
made  for  sin  ;  and  the  corresponding  Article  in  the  experimental  series,, 
is  faith  in  that  atonement.  With  these  Articles,  the  duty  of  prayer 
sweetly  accords.  The  atonement  w  as  not  made  to  render  prayer  un- 
necessary, but  to  prepare  the  way  for  it  to  be  accepted.  It  is  in  view 
of  the  great  High  Priest  who  is  passed  into  the  heavens,  that  we  are 
encouraged  to  come  boldly  to  the  throne  of  grace  to  obtain  mercy,  and 
find  grace  to  help  in  time  of  need.     Heb.  iv.  14 — 16' 

If  any  of  the  doctrines  should  be  thought  to  have  no  agreement  with 
such  a  duty  as  prayer,  I  conclude  the  tenth  and  fourteenth  would  be 
considered  as  belonging  to  this  class.  The  former  of  these  two  doc- 
trines supposes  that  the  number  to  be  saved,  is  definitely  fixed  in  the 
counsels  of  the  Most  High  ;  and  the  latter  supposes  that  the  divine 
counsel  has  fixed,  with  equal  certainty,  all  other  events.  In  view 
of  this  certainty  of  all  future  events,  what  efficacy,  it  Mill  be  said, 
can  there  ba  in  prayer  ?  Just  as  much,  it  may  be  replied,  as  if  these 
events  wei'e  made  certain  by  mere  foreknowledge  ;  and  just  as  much 
as  if  the  purpose  were  to  be  formed  after  the  prayer  is  poured  forth. 
The  counsel  of  God  is  wise,  and  therefore  consistent.  It  includes  the 
means  as  well  as  the  end.  His  purpose  to  lengthen  out  the  life  of 
Hezekiah  fifteen  years  beyond  the  period  of  his  recovery  from  sick- 
ness, did  not  render  useless  the  common  means  of  sustaining  life.  The 
means  had  the  same  use  and  efficacy  as  if  there  had  been  no  purpose 
revealed,  or  even  formed,  in  relation  to  the  number  of  years  he  should 
live.  If  a  divine  purpose  does  not  render  useless  such  means  as  food 
and  raiment,  why  should  it  destroy  the  efficacy  of  prayer?  God  had, 
no  doubt,  determined  to  turn  the  counsel  of  Ahithophel  into  foolish- 
ness, when  he  conspired  against  the  life  of  his  sovereign ;  but  he  did 
not  determine  to  do  it,  except  in  answer  to  the  prayer  of  David. 

Between  a  universal  divine  agency,  (which  is  one  branch  of  the 


450  WORSHIP    OF    GOD. 

fourteenth  Article,)  and  the  duty  of  committing  every  thing  to  God  in 
prayer,  there  is  a  very  manifest  agreement.  Were  there  any  single 
event  or  class  of  events,  which  either  it  was  not  possible,  or  not  con- 
sistent for  the  agency  of  God  to  control,  it  would  not  be  right  to  ask 
it  of  him  in  prayer.  If,  for  example,  God  could  not  renew  a  man's 
heart,  without  destroying  his  agency,  it  would  be  unlawful  to  ask 
him  to  do  it.  Or  if  he  could  not  move  upon  the  hearts  of  sinners,  an- 
tecedently  to  his  effecting  a  radical  change  in  them,  without  drawing 
on  himself  the  blame  which  is  attached  to  all  their  unregenerate  do- 
ings, it  would  not  be  consistent  to  ask  him  to  incline  their  hearts  to 
come  under  the  sound  of  the  gospel,  as  means  of  effecting  that  change. 
There  is  a  special  agency  which  is  exerted  to  renew  the  hearts  of 
men.  This  is  ascribed  to  the  Holy  Spirit,  and  is  called  God's  work 
in  a  very  appropriate  sense  ;  since  the  effect  produced,  is  that  in  which 
he  delights  for  its  own  sake.  There  is  also  a  common  divine  agency, 
which  extends  to  all  creatures  and  things,  and  by  which  God  is  said 
to  turn  the  hearts  of  kings,  (impious  as  well  as  pious,)  and  the  hearts 
of  all  men  at  his  pleasure.  And  unless  we  believe  in  this  common  and 
universal  agency,  as  well  as  in  that  which  is  special,  our  belief  does 
not  lay  a  foundation  broad  enough  to  sustain  all  that  supplication  and 
thanksgiving  which  the  scriptures  require  of  us.  Prayer  seems  to  as- 
sume the  ground,  that  God  is  an  agent  who  is  now  at  w^ork  ;  that  he 
operates  as  efficiently  now,  in  sustaining,  controlling,  and  directing  all 
the  works  of  his  hands,  as  he  did  during  the  six  days  of  creation,  in 
giving  them  their  existence,  form,  and  arrangement. 

If  there  is  no  discord  between  the  duty  of  prayer  and  the  doctrine  of 
divine  purposes,  it  will  hardly  be  pretended  that  it  disagrees  with  any 
other  of  our  doctrines.  This  duty  clearly  harmonizes  with  all  the 
other  Articles  of  the  experimental  system,  as  well  as  with  those'  five 
which  have  already  been  instanced.  The  other  Articles  of  experience 
relate  to  hope,  humility,  a  hunger  and  thirst  after  righteousness,  a 
spirit  of  forgiveness,  a  spirit  of  self-denial,  thankfulness,  and  holy  med- 
itation. These  need  only  to  be  named,  to  discover  their  entire  harmo- 
ny with  the  worship  of  God.  He  who  has  that  hope  of  heaven  which 
arises  from  the  love  of  God  shed  abroad  in  the  heart ;  who  is  clothed 
with  humility,  hungers  and  thirsts  after  righteousness,  cherishes  a  for- 
giving  spirit  towards  his  enemies,  denies  himself,  is  thankful  to  God 
the  Supreme  Benefactor,  and  meditates  in  his  law  day  and  night,  is,  by 
such  inward  affections,  prepared  both  to  pray  and  praise. 


REMARKS. 

The  remarks  with  which  I  shall  close  this  Ai'ticle,  will  be  comprised 
in  two  addresses,  designed  to  enforce  the  duty  of  prayer. 

1.  I  address  myself  to  Christians — not  the  mere  members  of  the 
church,  but  the  spiritual  members  of  Christ.  You  constitute  but  a 
small  part  of  the  inhabitants  of  the  earth  ;  a  small  part  of  Christendom  ; 
and  it  is  to  be  feared,  the  minority  of  Christian  churches.  Yet,  in  the 
moral  conflict  in  our  world,  you  alone  constitute  "  God's  host ;"  while 
all  the  rest  of  the  race  form  an  opposing  army.     The  controversy  is 


WORSHIP    OF   GOD.  451 

founded  on  the  claims  of  Christ  to  universal  dominion.  The  side  you 
have  chosen,  (and  O  how  great  the  mercy  which  led  you  to  make  such 
a  choice  !)  is  the  side  which  is  approved  by  all  holy  beings,  and  which 
the  Spirit  of  Truth  has  foretold  shall  be  victorious.  "  These  shall  make 
war  with  the  Lamb,  and  the  Lamb  shall  overcome  them  :  for  he  is  Lord 
of  lords,  and  Kin^  of  kings  ;  and  they  that  are  with  him  are  called, 
and  chosen,  and  faithful."  "  The  saints  of  the  Most  High  shall  take 
the  kingdom,  and  possess  the  kingdom  forever."  Rev.  xvii.  14. 
Dan.  vii.  18.  Christians  !  remember  that  great  things  are  to  be 
effected  by  your  instrumentality.  It  is  under  your  feet  that  the 
God  of  peace  will  shortly  bruise  Satan,  that  fallen  spirit  who  heads  the 
opposition.  Rom.  xvi.  20.  The  saints  of  the  Most  High  are  to  take, 
as  well  as  possess,  the  kingdom  ;  and  in  the  decisive  battle  in  which 
the  Lamb  shall  overcome,  he  is  to  be  followed  by  a  valiant  band,  even 
such  as  are  "  called,  and  chosen,  and  faithful." 

As  Christian  warriors,  you  are  furnished  with  many  weapons  which 
are  mighty,  through  God,  to  pull  down  the  strong  holds  of  the  enemy  ; 
but  none  is  more  effectual  than  prayer.  It  is  a  weapon  peculiar  to 
yourselves  :  not  an  individual  of  all  the  opposition,  can  use  it.  It  is 
the  weapon  by  which  Israel  of  old  gained  the  victory.  But  for  the 
hand  lifted  up  to  God  in  heaven,  Israel  had  been  discomfited,  and  Am- 
alek  had  prevailed.  Ex.  xvii.  Their  prayer  took  hold  on  divine 
strength,  and  brought  the  Mighty  One  of  Jacob  to  their  help.  The 
millenium,  the  thousand  years  of  the  Redeemer's  reign,  is  drawing 
near  ;  but  it  can  never  be  introduced  until  the  spirit  of  prayer  shall  be 
greatly  increased.  Before  the  earth  can  be  made  to  bring  forth  in  one 
day,  or  a  nation  be  born  at  once,  Zion  must  travail  in  agonizing  prayer. 
Isa.  Ixvi.  8.  The  God  of  Zion  has  taken  the  mercy-seat,  and  is  now 
waiting  to  receive  the  petitions  of  his  people.  He  has  himself  com. 
manded  us  to  be  importunate  in  presenting  them  :  "  Ye  that  make 
mention  of  the  Lord,  keep  not  silence,  and  give  him  no  rest  till  he 
establish,  and  till  he  make  Jerusalem  a  praise  in  the  earth."  Isa. 
Ixii.  6,  7. 

Prayer  is  a  peculiarly  precious  exercise,  since  it  brings  us  near  to 
God,  and  keeps  alive  a  sense  of  our  dependence.  It  is  the  nature  of 
prayer  to  feel  its  dependence  on  God  for  all  things,  even  for  its  own 
existence :  you  will  therefore  not  forget  to  pray  that  you  may  be 
prayerful.  Cherish  in  your  hearts  the  spirit  of  devotion.  Multiply 
your  ejaculatory  petitions,  so  that  the  meditation  of  your  heart  may  be 
truly  acceptable  in  God's  sight.  Prize  the  closet.  Rise  early,  or  sit 
up  late  ;  or  do  both,  to  increase  closet  devotions.  Redeem  time  from 
business  and  recreations,  fi-om  unprofitable  reading  and  conversation, 
to  gain  it  for  prayer.  Let  your  family  worship  become  more  spiritual. 
Frequent  prayer  meetings,  if  health  and  circumstances  will  permit,  and 
seek  for  the  Divine  presence  to  give  life  to  the  prayers,  and  interest  to 
the  whole  exercise.  Let  the  Lord's  day  be  to  you,  more  than  ever, 
a  day  of  devotion ;  and  let  the  Lord's  house  become,  in  a  more  em- 
phatic sense,  "  the  house  of  prayer."  Fill  up  every  vacant  moment, 
after  you  have  entered  the  sanctuary,  with  silent  petitions  for  the 
blessing  of  God  on  its  holy  exercises. 

Let  prayer  accompany  eveiy  thing  you  undertake ;    and  engage 


452  WORSHIP    OF    GOD. 

in  nothing  on  which  you  dare  not  implore  God's  blessing.  Pray  that 
Christ's  church  on  earth  may  become  more  pure  and  spiritual — that 
its  discipline  may  be  effectual — that  it  may  bo  preserved  from  the 
deadening  influence  of  erroneous  doctrines  and  immoral  practices — 
that  its  ministers  may  be  qualified  to  discharge  the  duties  of  their 
sacred  office — and  that  its  light,  shed  on  the  surrounding  world,  may 
prove  the  means  of  converting  multitudes  to  God. 

Let  there  be  much  prayer  for  revivals  of  religion ;  and  that  they  may 
be  the  genuine  work  of  the  Holy  Spirit.  Before  the  latter  day  glory 
of  the  church  shall  arrive,  there  must  be  such  a  measure  of  divine 
influence  shed  down  on  gospel  lands,  as  will  altogether  surpass  any- 
thing  which  has  yet  been  experienced.  And  to  prepare  the  way  for 
this  ineffable  blessing,  there  must  be  such  a  holy  fervor,  such  a  sweet 
union,  and  such  an  unbroken  hold  in  prayer,  as  we  have  never  yet 
known.  Let  us  neither  expect  nor  desire  it  in  any  other  way.  The 
conversion  of  Christendom  itself,  would  seem  to  call  for  all  this  prayer- 
fulness  :  and  yet  a  world  of  unbelieving  Jews,  Mahometans,  and 
Pagans,  all  need  our  most  fervent  intercession.  Brethren,  let  us  be  up 
and  doing.  Every  thing  within  our  power  let  us  do,  to  establish  the 
reign  of  the  Prince  of  Peace.  Let  those  who  have  money,  give  freely 
and  liberally ;  and  to  their  pecuniary  offerings  let  them  add  their 
prayers.  Let  those  who  have  qualifications,  go  into  the  field  of  labor, 
and  bear  the  heat  and  burden  of  the  day  ;  and  let  them  add  much 
prayer  to  their  toilsome  labors.  And  if  there  be  any,  among  all  those 
whom  God  has  laid  under  everlasting  obligation  by  the  redemp. 
tion  of  their  souls,  who  can  neither  become  laborers  themselves,  nor 
furnish  money — let  such  do  what  they  can  :  let  them  give  a  holy 
example,  and  contribute  liberally  of  their  prayers. 

2.  I  would  now  address  myself  to  the  unregenerate.  I  can  not 
address  you  as  fellow  Christians,  but  as  brethren  of  the  stock  of  Adam, 
I  take  an  interest  in  your  welfare.  As  an  ambassador  for  Christ,  I 
.  beseech  you  to  bow  your  necks  to  his  yoke,  and  bow  your  knees  before 
the  throne  of  grace.  Those  of  your  brethren  who  are  now  on  the  side 
of  Christ,  were  once,  in  common  with  you,  rebellious  against  God,  and 
neglectful  of  prayer.  These  things  we  most  heartily  condemn  in  our. 
selves, — and  why  should  we  not  condemn  them  in  you  ?  In  that  con- 
test which  exists  in  the  moral  system,  the  side  which  you  have  hitherto 
espoused,  is  wrong.  Your  submission  to  the  Prince  of  Peace,  and 
deliverance  from  an  eternity  of  sin  and  misery,  is  what  we  ardently 
desire.  By  all  the  tender  ties  of  that  common  nature  which  subsists 
between  us,  we  beseech  you  to  join  the  company  of  them  who  call  on 
the  name  of  the  Lord,  and  to  take  a  part  with  us  in  spreading  the 
conquests  of  Immanuel.  It  is  wicked,  exceedingly  Avicked,  for  you  to 
refuse  to  call  on  the  name  of  the  Lord.  Your  dependence  on.  God  is 
the  same  as  ours  ;  and  your  obligation  to  pray  is  the  same.  Do  not 
excuse  yourselves  from  the  duty,  by  saying,  the  Lord  will  not  hear  our 
pi'ayers.  You  well  know  on  what  condition  he  will  hear  you.  To 
those  of  your  character,  he  addresses  this  invitation  :  "  Seek  the  Lord 
w^hile  he  may  be  found  ;  call  upon  him  while  he  is  near ;"  and  then 
adds,  "  Let  the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts  ;  and  let  him  return  unto  the  Lord,  and  he  will  have  mercy 


STUDY  OF  THE  SCRIPTURES.  453 

Upon  him  ;  and  to  our  God,  for  he  will  abundantly  pardon."  If  you 
will  break  your  league  with  the  prince  of  darkness,  and  turn  from 
your  transgressions,  your  petitions  at  the  throne  of  grace  will  not  be 
rejected.  Be  entreated  to  enter  upon  a  life  of  prayer  ;  and  let  this  be 
the  very  hour  when  you  shall  commence. 


ARTICLE    II.. 


It  is  tue  imperious  duty  of  all  who  can  have  access  to  the 

HOLY    scriptures,    TO    MAKE    THEMSELVES    WELL    ACQUAINTED    WITH 
THEIR    CONTENTS. 

This  duty  can  not  be  questioned  by  any  who  truly  believe  in  the 
inspiration  of  the  scriptures.  But  where  the  duty  itself  is  not  ques- 
tioned,  its  importance  is  by  no  means  suitably  appreciated ;  as  is  evi- 
dent from  the  great  inattention  to  revealed  truth,  which  every  where 
prevails  throughout  Christendom.  To  increase  a  sense  of  our  obliga- 
tion to  make  ourselves  more  thoroughly  acquainted  with  the  contents 
of  the  holy  scriptures,  suffer  me  to  suggest  such  considerations  as 
these  : 

1.  It  appears  to  have  been  the  grand  object  of  the  Creator,  in  giv- 
ing  reason  to  a  portion  of  his  creatures,  to  render  them  capable  of 
becoming  acquainted  with  himself.  True,  this  attribute  of  man  is 
useful  and  necessary  for  very  many  subordinate  purposes  ;  but  its  no- 
blest and  most  legitimate  use  is,  to  enable  us  to  acquaint  ourselves 
with  the  existence,  perfections,  and  will  of  our  Maker.  The  brutes, 
with  nothing  but  mere  instinct,  are  seen  to  herd  together  ;  and  by  in- 
stinct they  are  capable  of  providing  for  their  animal  wants  and  grati- 
fications  :  but  their  destitution  of  reason  entirely  disqualifies  them  for 
that  nobler  pursuit  for  which  we  were  created,  namely,  to  acquire  a 
knowledge  of  God. 

2.  As  it  is  the  design  of  God,  in  giving  reason  to  a  portion  of  his 
creatures,  to  render  them  susceptible  of  divine  knowledge,  so  it  is  the 
end  of  all  his  works,  to  furnish  them  with  means  for  acquiring  that 
knowledge.  "  The  heavens  declare  the  glory  of  God,  anjl  the  firma- 
ment showeth  his  handy  work  :  day  unto  day  uttereth  speech,  and  night 
vmto  night  showeth  knowledge  of  God."  God  does  nothing  for  the 
purpose  of  manifesting  his  glory  to  himself;  for  he  has  as  perfect  a 
knowledge  of  his  own  glory,  without,  as  with,  its  manifestation.  Nor 
does  he  do  anything  for  the  purpose  of  making  himself  known  to  the 
inanimate,  or  to  the  irrational  part  of  the  animate  creation.  He  could 
therefore  have  no  object  in  making  an  exhibition  of  his  glory,  Avere  it 
not  for  those  intelligent  creatures  whom  he  has  endowed  Avith  capaci- 
ties for  contemplating  it. 

57 


454  STUDY  OF  THE  SCRIPTURES. 

3.  God  has  made  no  other  manifestation  of  his  glory  to  the  children 
of  men,  equal  to  that  which  is  made  in  his  word  :  if,  therefore,  we  are 
bound  to  ponder  upon  any  of  the  exhibitions  of  his  character  and 
glory,  then  are  we  imperiously  bound  to  study  and  ponder  upon  that 
pre-eminent  exhibition  of  himself,  which  he  has  made  in  the  scriptures. 
In  the  147th  Psalm,  after  common  displays  of  divine  wisdom  and  power 
have  been  mentioned,  this  is  spoken  of  as  a  great  and  peculiar  favor ; 
"  He  showeih  his  word. nnio  Jacob,  his  statutes  and  judgments  unto  Is- 
rael.  He  hath  not  dealt  so  with  any  nation  :  and  as  for  his  judgments, 
they  have  not  known  them."  The  revelation  which  is  made  in  the 
works  of  God,  is  comparatively  obscure  ;  as  every  thing  concerning 
the  being,  attributes,  and  will  of  God,  is  to  be  learned  by  inference ; 
but  in  his  icord,  all  is  intelligible  and  explicit.  A  father,  standing  in 
the  midst  of  his  children,  can  not  more  plainly  deliver  to  them  his 
commands,  and  tell  them  what  they  must  do  to  please  him,  than  has 
been  done  by  our  heavenly  Father  in  his  holy  word.  The  whole  vol- 
ume of  creation  has  never  done  half  as  much  to  make  us  acquainted 
with  the  infinite  God,  as  has  been  done  by  the  volume  of  inspiration  ; 
a  volume  which,  in  the  compass  of  a  few  days,  can  be  read  from  be- 
ginning to  end.  "  Thou  hast  magnified  thy  word  above  all  thy  name." 
Ps.  cxxxviii.  2.  Can  any  one  believe  that  the  Bible  contains  an  expli- 
cit revelation  of  the  will  of  God,  and  not  feel  obhged  to  make  himself 
acquainted  with  its  contents  ?  How  could  children  manifest  a  more 
complete  disregard  of  their  father,  and  of  his  authority,  than  by  refus- 
ing to  read,  or  hear,  or  in  any  other  way  become  acquainted  with,  the 
contents  of  a  letter  which  he  had  written  them,  and  which,  as  they 
had  been  assured,  contained  very  important  directions  relative  to  the 
management  of  their  affairs,  and  to  the  regulation  of  their  conduct, 
during  his  absence  from  home  ? 

4.  The  duty  of  making  ourselves  acquainted  with  the  word  of  God, 
is  not  merely  inferred  from  the  circumstance  that  such  a  revelation  of 
his  will  is  given  us — it  is  explicitly  required  in  the  revelation  itself. 
Christ  said,  "  Search  the  scriptures."  Paul,  guided  by  the  Spirit,  said, 
"  Let  the  word  of  Christ  dwell  in  you  richly."  And  Peter  said,  "  We 
have  a  more  sure  word  of  prophecy,  whereunto  ye  do  well  that  ye  take 
heed,  as  unto  a  light  shining  in  a  dark  place."  A  good  man  is  descri- 
bed as  one  who  meditates  in  the  law  of  the  Lord,  day  and  night;  while 
concerning  the  wicked  man  it  is  said,  "  He  turneth  away  his  ear  from 
hearing  the  law."  Prov.  xxviii.  9.  "And  they  shall  turn  away  their 
cars  from  the  truth."    2  Tim.  iv.  4. 

5.  If  it  is  the  duty  of  any  to  make  themselves  acquainted  with  the 
revelation  of  God's  will  in  the  scriptures,  it  is  the  duty  of  all.  The 
author  of  the  scriptures  is  our  common  Creator,  and  the  Judge  of  all 
the  earth.  The  revelation  he  has  given  us,  contains  a  communication 
of  his  will  to  the  whole  family  of  man.  "  Unto  you,  O  men,  do  I 
call,  and  my  voice  is  to  the  sons  of  men."  It  embraces  all  nations 
and  classes  of  men  ;  according  to  the  address  which  we  find  in  the 
beginning  of  the  49th  Psalm  :  "  Hear  this,  all  ye  people  ;  give  ear,  all 
ye  inhabitants  of  the  world  ;  both  low  and  high,  rich  and  poor,  togeth- 
er."  God  has  the  same  right  to  command  the  attention  of  the  high 
as  of  the  low,  of  the  rich  as  of  the  poor.     They  are  equally  dependent 


STUDY  OP  THE  SCRIPTURK3.  455 

and  accountable.  Before  him  all  human  greatness  disappears  ;  for  "  all 
nations  before  him  are  as  nothing."  We  are  all  equally  interested  in 
knowing  what  God's  word  has  revealed  concerning  his  character  and 
our  own — concerning  his  designs  of  mercy,  and  the  terms  on  which  the 
forgiveness  of  sin  may  be  obtained.  The  duty  stated  in  this  Article 
is  so  plain,  that  no  more  needs  to  be  said  to  establish  it.  But  it  is  im- 
portant that  some  directions  should  be  given  respecting  the  manner  of 
its  performance.  In  what  ways  are  we  to  make  ourselves  acquainted 
with  the  word  of  God  ? 

1st.  By  reading  it.  "Blessed  is  he  that  readeth."  In  this  way 
the  Ethiopian  eunuch  was  seeking  to  acquaint  himself  with  the  scrip, 
tures,  at  the  time  when  Philip  fell  in  company  with  him.  Reading 
was  probably  the  thing  Christ  had  particularly  in  view,  when  he  told 
his  hearers  to  search  the  scriptures.  It  was  in  this  way  the  Jews  at 
Berea  searched  the  scriptures,  after  they  had  heard  Paul's  sermons. 
Every  man  not  absolutely  an  idiot,  is  capable  of  learning  to  read.  And 
it  is  every  one's  duty  to  acquire  this  art,  even  if  it  be  for  the  mere  sake 
of  enabling  him  to  peruse  the  word  of  God.  It  is  also  obligatory  on 
every  individual  who  can  read,  to  possess  a  copy  of  the  scriptures,  and 
to  consult  it  every  day.  The  kindred  arts  of  paper-making  and  print- 
ing, have  so  reduced  the  price  of  Bibles,  that  the  poor,  as  well  as  the 
rich,  can  afford  to  own  a  copy.  Is  it  not  rational  to  suppose,  that  He 
who  teacheth  man  knowledge,  made  him  acquainted  with  these  useful 
arts,  not  so  much  for  the  promotion  of  human  science,  as  for  the  sake 
of  making  his  revealed  will  more  easy  of  acquisition  ?  There  can  be  no 
doubt  in  the  mind  of  the  believer,  that  the  Bible  has  done,  and  will  do, 
more  good  than  all  other  books  taken  together  :  for  it  is  that  law  of 
the  Lord  that  is  perfect,  converting  the  soul.  Ps.  xix.  7.  The  man 
who  neglects  to  read  the  word  of  God,  neglects  one  of  the  plainest 
duties  in  the  world.  He  neglects  that  duty  which  is  designed  to  make 
him  acquainted  with  all  his  other  duties  :  for  the  word  of  God  is  a  lamp 
to  our  feet,  and  a  light  to  our  path.     Ps.  cxix.  105. 

2dly.  If,  among  those  who  are  convinced  that  the  Bible  contains 
a  revelation  of  God's  will,  there  bs  some  who  can  not  read  it,  they  are 
under  solemn  obligation  to  seek  opportunities  of  hearing  it  read  by 
others,  until  they  shall  be  able  to  peruse  it  themselves.  Should  there 
be  no  members  of  their  own  family  capable  of  performing  this  office, 
it  is  their  duty  to  go  abroad  to  enjoy  this  privilege.  Is  it  not  mani- 
festly  a  matter  of  sufficient  importance,  to  make  it  proper  to  take  all 
this  pains  ?  And  where  any  number  of  families  are  contiguous,  the 
members  of  which  are  unable  lo  read,  it  would  be  highly  proper  to 
employ  some  one  to  frequently  visit  them,  for  the  express  purpose  of 
reading  to  them  the  v,  ord  of  God.  If  a  family,  destitute  of  learning, 
should  receive  a  written  communication  from  a  distance,  which  they 
imagined  must  contain  an  account  of  a  rich  legacy  being  left  them, 
or  some  other  interesting  intelligence,  would  they  long  remain  ignorant 
of  its  contents,  because  they  did  not  know  how  to  read  it  themselves  ? 
Would  they  rest  until  they  had  found  some  one  who  could  read  it  to 
them?  Such  a  written  communication  is  in  the  hands  of  all  those 
who  have  a  copy  of  the  word  of  God. 

3dly.     Hearing  the  preached  word,  is  one  proper  means  of  seeking 


456  STUDY   OF  THE  SCRIPTURES. 

an  acquaintance  with  revealed  truth.  The  preacher  is  not  to  be  heard 
as  an  oracle.  He  claims  for  his  testimony  no  respect,  any  further  than 
it  can  be  seen  to  agree  with  the  written  word,  Avhich  alone  is  the  true 
oracle  of  God.  1  Pet.  iv.  11.  Some  may  say,  what  advantage  then 
can  bo  derived  from  preaching,  when  the  written  word  is  that  which 
is  ultimately  to  be  relied  on  ?  The  answer  is  plain — preaching  is  of 
use  to  make  us  better  acquainted  with  the  written. word.  "  Under- 
standest  thou  what  thou  rcadest  ?"  said  Philip  to  the  eunuch.  "  How 
can  I,  except  some  man  should  guide  me  ?  "  was  the  answer.  Unaided 
by  Philip,  it  might  have  been  impracticable  for  him,  at  least  for  a  long 
time,  to  have  ascertained  who  was  that  meek  sufferer,  (of  whom  the 
prophet  spake,)  who  resembled  a  lamb  that  is  dumb  before  his  shearer. 
But  by  the  help  of  the  living  teacher,  the  words  of  the  prophet  were 
soon  made  intelligible  ;  and  this  prepared  the  way  for  him  to  believe, 
with  all  his  heart,  in  the  suffering  Redeemer.  The  Jews  at  Berea 
derived  great  advantage  from  the  ministry  of  Paul,  notwithstanding 
they  made  it  a  point  (as  it  became  them)  to  receive  nothing  he  preached, 
until  they  discovered  its  agreement  with  the  scriptures. 

It  is  perfectly  consonant  to  reason  to  suppose,  that  the  ministry  of 
the  word  should  be  the  means  of  improving  our  minds  in  divine  know- 
ledge.  Well-furnished  teachers  are  of  great  use  in  facilitating  the 
acquisition  of  knowledge,  in  all  the  arts  and  sciences,  and  indeed  in 
every  thing  which  needs  to  be  learned.  Let  the  minister  of  the  word  obey 
this  injunction  of  the  apostle ;  "  Meditate  upon  these  things:  give  thyself 
wholly  to  them ;  that  thy  profiting  may  appear  to  all,"  and  his  constant 
and  attentive  hearers  can  scarcely  help  but  grow  in  that  knowledge, 
which,  in  interest  and  utility,  surpasses  all  other  kinds. 

But  we  are  not  left  to  the  mere  decisions  of  reason,  on  so  important 
a  point  of  duty.  The  word  of  God  claims  a  hearing  for  its  authorized 
ministers.  Their  commission  is,  to  preach  the  gospel  to  eveiy  creat- 
ure ;  consequently,  it  must  be  the  duty  of  every  creature  to  hear  them 
preach  the  gospel.  Every  man  who  has  the  sense  of  hearing,  is 
required  to  put  himself  under  this  joyful  sound.  It  was  in  view  of 
the  preached  word  that  the  Savior  said,  "  He  that  hath  ears  to  hear, 
let  him  hear."  All  consistent  believers  in  divine  revelation,  must  ac- 
knowledge  the  gospel  ministry  to  be  a  permanent  office,  without  which 
the  special  ordinances  of  the  church  could  not  be  lawfully  administer, 
ed.  But  the  preaching  of  the  word  is  represented  by  Paul  as  being  by 
far  the  most  important  duty  attached  to  the  office.  See  1  Cor.  i.  17. 
Those  ministers  of  the  word  who  were  appointed  by  Christ  himself, 
could  not  continue,  by  reason  of  death  ;  but  they  did  not  leave  the 
church  until  they  had  ordained  their  successors  :  and  these  in  their 
turn  were  required  to  do  the  same.  In  accordance  with  this,  we  hear 
Paul  giving  this  charge  to  Timothy :  "  The  things  which  thou  hast 
heard  of  me,  the  same  commit  thou  to  faithful  men,  who  shall  be  able 
to  teach  others  also."  Their  being  able  to  teach,  is  mentioned  as  an 
indispensable  qualification  ;  and  hence  the  inference,  that  it  was  a 
corresponding  duty  of  their  fellow  men  to  he  taught — to  hear  the 
preached  word,  and  to  derive  instruction  therefrom.  The  existence 
of  the  written  word,  furnishes  no  more  reason  why  there  should  not 
be  teachers  of  religion,  than  the  existence  of  text  books  in  grammar, 


STUDY  OP  THE  SCRIPTURES.  457 

mathematics,  and  philosophy,  furnishes  a  reason  why  there  should  be 
no  living  teachers  in  those  branches  of  science.  The  inspired  volume 
is  an  infallible  text  book,  from  which  the  ministers  of  Christ  are  to 
derive  all  the  rich  materials  for  their  interesting  work  :  and  it  also 
constitutes  the  criterion,  by  which  their  hearers  are  to  judge  of  the 
correctness  of  all  they  teach  on  the  subject  of  rehgion. 

"  Are  we  bound,"  it  may  be  asked,  "  to  hear  all  who  claim  to  be  the 
ministers  of  Christ  ? "  Certainly  we  are  not.  We  are  to  take  heed 
■what,  as  well  as  how  vfQ  hear.  The  divine  teacher  warned  us  to  be- 
ware  of  false  prophets.  "  Cease,  my  son,"  said  the  wise  man,  "  from 
the  instruction  that  causeth  to  err  from  the  words  of  knowledge."  But 
how  shall  the  people  know  what  teachers  they  may  safely  hear  ?  After 
the  Savior  had  cautioned  us  to  beware  of  false  prophets,  whom  he 
compared  to  wolves  in  sheep's  clothing,  he  informs  us  that  we  shall 
know  them  by  their  fruits.  The  doctrine  they  bring  ;  the  spirit  they 
manifest ;  the  influence  of  their  public  and  private  discourses  on  the 
interests  of  religion  ;  as  also  the  manner  of  their  coming  into  the  min- 
isterial oflice,  are  all  to  be  taken  into  the  account.  The  greater  sin  may 
lie  at  the  door  of  tlie  false  teacher,  but  his  hearers  are  not  innocent ;  for 
did  they  truly  love  the  word  of  God,  they  would  be  disgusted  with  his 
perversions  of  it,  and  would  refuse  to  listen  to  them.  As  members  of 
civil  society,  we  have  a  right  to  hear  what  teachers  we  please  ;  but 
as  the  subjects  of  God's  moral  government,  all  men  are  under  obliga- 
tion to  hear  His  ministers,  even  such  as  will  boldly  declare  his  truth, 
and  not  cause  the  Holy  One  of  Israel  to  cease  from  before  them.  Not 
that  they  are  bound  to  turn  away  from  the  humble,  faithful,  devoted 
servant  of  Christ,  who  preaches  all  the  essentials  of  the  gospel,  merely 
because  he  differs  from  them  in  some  particulars  of  minor  importance. 

Another  way  of  making  ourselves  acquainted  with  the  revealed  will 
of  God,  is  to  avail  ourselves  of  Bible  class  instruction.  The  instruction 
which  is  communicated  in  the  Bible  class,  in  the  Sabbath  school,  and 
in  other  catechetical  meetings,  is  exceedingly  well  calculated  to  in- 
crease the  knowledge  of  divine  truth.  It  is  incumbent  on  children 
and  youth  to  avail  themselves  of  these  helps,  as  well  as  of  parental 
and  ministerial  instruction,  to  become  better  acquainted  with  that  book 
which  is  designed  to  make  them  wise  unto  salvation.  Were  a  desire 
for  a  thorough  acquaintance  with  the  scriptures,  to  become  as  intense 
and  general  as  it  ought  to  be,  should  we  not  have  Bible  classes  com- 
posed_  of  persons  of  all  ages  ?* 

Mutual  discourse  on  the  scriptures,  is  another  excellent  means  of 
augmenting  our  stock  of  scriptural  knowledge.  After  the  apostle  had 
said,  "  Let  the  word  of  Christ  dwell  in  you  richly,"  he  adds,  "  Admon- 

♦  Attention  to  tliis  kind  of  instruction,  there  is  reason  to  hope,  is  continually  increa- 
sing. I  have  a  letter  now  before  me,  from  a  minister  in  the  northern  part  of  the  United 
States,  giving  b  ome  particulars  concerning  a  revival  that  took  place  among  his  people, 
during  the  year  IS'29  ;  and  an  animating  view  of  the  popularity  of  Bible  class  instruc- 
tion in  his  congregation.  He  writes,  "The  revival  has  greatly  enlarged  our  Sabbath 
school  and  Bible  cla.s.s.  They  were  large,  for  our  town,  before;  but  at  that  juncture, 
the  converts,  and  a  multitude  of  others,  poured  into  those  departments.  All  ages,  from 
eighty  years  down  to  small  children,  came  forward  and  united.  So  that  almost  all  who 
attend  my  meeting,  sit  down,  during  the  intermission,  to  learn  the  Bible,  by  which  the 
Holy  Ghost  works  when  he  saves  the  soul.  When  our  Sabbath  school  classes  and 
Bible  classes,  all  sit  down  together  in  one  body  to  learn  the  Bible,  they  look  like  the 
host  of  God." 


458  STUDY  OF  THE  SCRIPTURES. 

ishing  one  another,"  &c.  It  seems  to  be  expected  of  those  who  fear 
the  Lord,  whatever  be  their  standing  in  the  church,  that  they  will 
"  speak  often  one  to  another."  Mai.  iii.  16.  And  surely,  if  they  con- 
verse as  becomes  those  who  truly  fear  the  Lord,  they  can  not  fail  to 
make  liis  holy  word  the  subject  of  frequent  and  spiritual  discourse. 
"  The  lips  of  the  righteous  feed  many."  They  feed  each  other.  A 
free  conference  on  revealed  truth,  whether  in  meetings  convened  for 
this  object,  or  in  occasional  interviews,  is  well  calculated  to  promote 
mutual  improvement,  and  to  render  more  definite  our  views  both  of 
doctrines  and  duties. 

It  would  seem,  from  their  practice,  as  though  some  looked  upon  the 
Bible,  in  very  much  the  same  light  that  pagans  do  upon  an  amulet,  or 
charm,  which  contains  certain  mysterious  characters,  of  the  meaning 
of  which  the  possessor  remains  ignorant ;  his  dependence  for  aid  being 
placed,  not  on  a  knowledge  of  their  significancy,  but  on  keeping  the 
thing  they  are  written  on  fastened  to  his  body,  or  in  some  other  ap- 
pointed place.  If  this  Avere  a  proper  illustration  of  the  manner  in 
which  divine  truth  exerts  its  influence,  it  would  be  enough  to  know 
that  we  have  a  copy  of  the  Bible,  though  we  rarely,  if  ever,  look  into 
it ;  and  that  we  live  in  a  place  where  there  is  a  minister,  though  we 
seldom  or  never  hear  the  word  from  his  mouth.  But  such  a  notion  of 
the  efficacy  of  God's  word,  is  very  far  from  being  correct.  "  That  the 
soul  be  without  knowledge,  is  not  good."  Prov.  xix.  2.  It  is  by 
knoicing  the  truth,  that  we  are  to  enjoy  spiritual  freedom,  .John  viii. 
32.  If  men  are  to  be  saved,  they  are  to  come  to  the  knowledge  of  the 
truth  :  and  the  more  thorough  their  knowledge  of  the  truth,  the  better 
are  they  prepared  to  feel  its  influence.  It  is  desirable,  not  only  that 
the  word  of  Christ  should  dwell  in  us,  but  that  it  should  dwell  in  us 
richly.  We  are  required,  not  merely  to  read,  but  to  search  the  script- 
ures ;  even  as  men  search  for  treasures  which  are  hid  in  the  earth. 
Prov.  ii.  4.  No  part  of  the  sacred  volume  ought  to  be  left  unexplored. 
Nor  ought  any  man  to  content  himself  with  a  single  perusal  (even  if 
it  bo  a  thorough  one)  of  a  book,  concerning  which  it  is  said,  that  it  is 
all  given  by  inspiration,  and  is  profitable  for  doctrine,  reproof,  correc- 
tion,  and  instruction  in  righteousness.  Eveiy  one  is  under  obligation 
to  make  himself  so  familiar  with  it,  as  to  understand  its  doctrines,  and 
to  perceive  the  harmony  existing  between  them  ;  also,  to  discern  the 
nature  and  harmony  (both  with  each  other,  and  with  the  doctrines  and 
precepts)  of  those  holy  affections  of  heart  which  it  inculcates;  and  to 
know  what  are  the  precepts  of  this  holy  book,  in  relation  to  the  duties 
we  owe  to  God,  our  fellow  men,  and  ourselves. 

Do  any  ask,  why  is  the  acquisition  of  scriptural  knowledge 
ranked  among  the  duties  of  godliness  ?  I  answer  ;  the  book  which  we 
are  required  to  become  acquainted  with,  is  God's  own  word,  and  is 
designed  to  make  him  known  to  us.  It  may  in  a  sense  be  said  to  be 
wholly  confined  to  the  subject  of  religion ;  for  what  it  says  concerning 
secular  affairs,  it  says  religiously.  What  it  says  about  husbandry, 
commerce,  and  poUtical  concerns,  is  said  with  a  view  to  shed  the  influ- 
cnce  of  religion  on  them  all.  If  the  subject  treated  of  in  the  sacred 
writings,  be  the  administration  of  civil  government,  the  waging  of  war, 
or  the  domestic  concerns  of  families,  it  is  all  clothed  with  the  vesture 


STUDY  OF  THE  SCRIPTURES.  459 

of  religion.  Therefore  the  acquisition  of  scriptural  knowledge,  whether 
by  means  of  hearing  the  preached  word,  reading  the  Bible,  or  attending 
the  Sabbath-school,  is  a  duty  of  godliness.  It  has  a  direct  tendency 
to  lead  us  to  think  and  speak  of  God  ;  and  is  one  of  the  best  means  of 
preparing  us  for  his  worship.  That  the  acquisition  of  divine  know- 
ledge ranks  with  the  duties  of  the  first  table,  is  evident,  by  its  being 
made  one  of  the  most  prominent^services  of  that  day  which  is  holy  to 
the  Lord.  Both  Christ  and  his  apostles,  made  the  Sabbath  a  day  for 
preaching  and  expounding  the  word  :  and  this  implied  a  corresponding 
duty  on  the  part  of  the  people,  to  make  it  a  day  for  hearing  the  word. 
Thus  have  we  seen  that  the  scriptures  make  it  a  duty  incumbent  on 
us  all,  to  become  well  acquainted  with  their  sacred  contents.  And  do 
they  take  different  sides  on  this  subject  ?  Do  they  any  where  intimate 
that  these  writings  are  designed  exclusively  for  the  clergy,  and  that  it  is 
dangerous  for  the  laity  to  have  free  access  to  them  ?  We  have  already 
seen  that  it  would  be  altogether  inconsistent  to  suppose,  that  the  word 
of  God  could  contain  such  contradictory  precepts.  And  in  relation  to 
the  point  now  before  us,  we  are  persuaded  there  is  nothing  contradic- 
tory. There  is  not  a  single  sentence  in  all  this  holy  book,  Avhich 
dissuades  any  man  from  reading,  hearing,  or  searching  it,  in  the  most 
thorough  manner.  It  reproves  us  for  being  babes  in  divine  know- 
ledge, when  we  ought  to  be  men ;  and  for  understanding  nothing  but 
the  first  principles  of  the  doctrine  of  Christ,  when  we  ought  to  be  going 
on  to  perfection.     Heb.  v.  12 — 14. 


THE       ARTICLE       HARMONIZED. 

This  Article  of  practice  has  a  perfect  agreement  with  those  two 
Articles  with  which  our  doctrinal  series  commenced;  not  only  because 
the  scriptures  make  known  the  invisible  things  of  God,  but  because 
they  do  it  in  a  manner  altogether  more  clear  and  explicit,  than  it  has 
been  done  through  any  other  medium.  That  their  light  is  superior  to 
the  light  of  nature,  is  evident  from  the  influence  which  they  have  ex- 
erted in  dispelling  The  darkness  of  polytheism  and  idolatry — a  darkness 
which  the  light  of  nature  had  proved  insufficient  even  to  diminish. 
The  deist  will  acknowledge  the  propriety  of  studying  the  volume  of 
nature,  because  it  reveals  the  great  First  Cause  of  all  things.  But  if 
the  Bible  makes  this  revelation  more  clearly,  why  should  not  it  also 
be  studied  ?  And,  I  may  add,  if  it  was  proper  for  the  Eternal  Being 
to  give  us  the  book  of  creation,  to  help  us  to  the  knowledge  of  himself, 
why  was  it  not  equally  proper  that  he  should  give  us  an  inspired  book, 
for  the  same  purpose  ?  If  he  has  given  us  such  a  book,  and  fixed  his 
seal  upon  it,  it  is  perfectly  manifest  that  we  are  under  obhgation  to  make 
ourselves  acquainted  with  it ;  and,  in  the  use  of  all  proper  means,  to 
do  it  without  delay. 

But  in  showing  the  harmony  between  this  duty  and  the  other  parts 
of  this  work,  it  will  not  be  incumbent  on  me  to  prove,  that  the  script, 
ures  bear  testimony  in  favor  of  all  our  doctrinal  and  experimental  Ar- 
tides ;  (this  has  been  already  done ;)  but  rather,  that  the  whole  struct- 
ure of  Christianity  is  such  as  to  render  our  obligation  to  search  the 


460  STUDY  OF  THE  SCRlrTURES. 

scriptures  indispensable.  The  inspired  word  is  the  source  whence 
our  creed  is  to  be  derived,  and  the  standard  by  which  it  is  ever  to  be 
regulated.  It  is  also  the  foundation  of  all  the  religion  of  the  heart. 
The  word  is  the  seed  which  is  sown  in  the  heart.  If  our  heart  be 
cleansed,  it  is  made  clean  through  the  word  which  is  spoken  to  us  in 
the  scriptures.  And  the  whole  of  a  correct  practice  consists  in  its  con- 
formity to  the  will  of  God,  expressed  in  his  word.  Since,  then,  the 
written  word  is  that  which  the  Spirit  makes  use  of  to  give  shape,  and 
even  existence,  to  the  whole  of  our  religion,  doctrinal,  experimental, 
and  practical,  it  would  seem  strange  indeed,  were  it  made  no  part  of 
our  duty  (or  if  any,  only  an  unimportant  part)  to  render  ourselves  ac- 
quainted  with  that  word. 

With  this  subject  in  view,  it  is  easy  to  see  how  the  duty  inculcated 
in  this  Article,  is  harmonious  with  the  whole  system  of  divine  truth. 
If,  in  drawing  up  a  system  of  theology,  things  should  be  advanced 
which  are  not  according  to  scripture,  attention  to  this  duty  will  be 
the  proper  means  of  detecting  the  mistakes.  On  the  other  hand,  if 
truth  be  the  basis  of  such  a  system,  searching  the  scriptures  will  serve 
to  establish  us  in  its  belief. 

We  need  only  advert  to  the  leading  doctrines  of  our  holy  religion  to 
make  it  evident,  that  the  duty  which  we  have  now  been  considering,  is 
one  of  great  magnitude.  Is  there  a  God,  existing  from  eternity  to 
eternity  ;  omnipresent,  omniscient,  and  almighty  ;  just,  merciful,  and 
true  ?  Does  the  Bible  contain  his  own  description  of  himself — a  rev- 
elation of  his  will  to  me  and  my  fellow  men  ;  and  can  I  doubt  whether 
it  be  my  duty  to  acquaint  myself  with  its  contents  ?  Am  I,  yea,  and 
the  vast  universe  which  I  behold,  the  work  of  his  hands  ?  Are  the 
events  which  I  witness,  none  other  than  the  orderings  of  his  special 
and  universal  providence  ?  And  will  the  scriptures  inform  me  Avhat 
he  designs  by  all  these  works  and  events  ?  If  so,  what  duty  can  be 
plainer  or  more  important,  than  to  repair  to  them  for  information  ? 
Has  the  Creator  established  a  moral  dominion  over  all  his  rational 
creatures,  not  excepting  myself;  and  has  he  in  the  sacred  volume  pro- 
mulgated the  laws  by  which  we  are  to  be  governed  ; — can  I,  believing 
this,  for  a  moment  question  my  obligation  to  make  myself  familiar 
with  those  laws  ?  Has  the  word  of  truth  described  man's  fallen  char- 
acter  and  condition  ?  Then  to  the  word  of  truth  I  must  resort,  to  be- 
come acquainted  with  my  own  evil  heart  and  conduct.  Nor  can  I  be 
innocent,  should  I,  through  inattention  to  the  word,  remain  a  stranger 
to  myself.  The  same  blessed  book  which  makes  me  know  my  disease, 
reveals  the  remedy  which,  at  an  astonishing  expense,  has  been  provi- 
ded to  restore  health  to  my  soul :  and  is  it  not  an  imperious  duty, 
which  I  owe  to  myself,  as  well  as  to  him  who  died  for  my  redemp- 
tion, to  let  the  word  of  Christ  dwell  in  me  richly  ?  His  word  contains 
the  invitation,  which  he  has  directed  his  servants  to  address  to  every 
lost  sinner  they  should  find ;  (and  to  me  among  the  rest;)  and  shall  I 
refuse  either  to  read  or  hear  this  infinitely  gracious  invitation?  Sure- 
ly, no  man  can  believe  that  the  God  of  grace  has  sent  him  such  a.n 
invitation,  in  his  word  and  by  his  ministers  ;  and  yet  say  that  he  is 
under  no  obligation  to  read  the  one,  or  to  hear  the  other. 

What  truth  is  revealed  in  the  scriptures,  which  is  not  of  sufficient 


5TUDV  OF  THE  SCRIPTURES.  461 

importance  to  enforce  the  duty  we  are  now  considering  ?  Do  they  in- 
form us  that  our  aversion  to  a  reconciliation  to  God  is  so  obstinate, 
that  while  we  are  left  to  ourselves,  we  shall  never  accept  of  offered 
mercy  ?  If  this  be  true,  it  behooves  us  to  know  it,  and  that  immediate- 
ly. To  be  ignorant  of  this  aversion,  and  its  entireness,  is  dangerous 
indeed.  The  word  of  salvation  describes,  not  only  the  merciful  pro- 
vision  which  has  been  made  and  offered  us,  but  also  that  mighty  grace 
which  inclines  our  hearts  to  accept  the  overture  they  had  so  basely 
rejected.  And  does  it  not  concern  every  sinner  to  understand  on  what 
he  is  to  make  his  ultimate  dependence  for  a  disposition  to  accept  the 
gospel  offer  ?  Is  the  grace  of  God  bestowed  according  to  his  good 
pleasure,  and  the  purpose  which  he  purposed  in  himself  before  the 
world  began  ; — and  is  our  justification  Avholly  of  grace,  and  therefore 
never  followed  with  condemnation  ; — and  is  all  this  grace  disclosed  in 
the  word  of  God,  without  its  laying  us  under  obligation  to  read  and 
hear  it  1  Does  the  word  also  forewarn  us  of  the  end  of  the  world,  the 
resurrection  of  the  dead,  the  general  judgment,  and  the  retributions  of 
eternity ;  and  yet  not  oblige  us  to  acquaint  ourselves  with  the  admo- 
nitions it  gives  ou  these  infinitely  weighty  subjects  ? 

Between  the  whole  of  the  experimental  system,  and  this  Article  in 
the  practical,  there  is  a  very  close  connection ;  since  revealed  truth  is 
the  grand  instrument  by  Avhich  the  Spirit  begets  and  sustains  experi- 
mental  religion  in  the  soul.  In  the  epistle  of  James,  we  find  this  ex- 
hortation :  "  Receive  with  meekness  the  engrafted  word,  which  is  able 
to  save  your  souls."  Here  the  word  is  compared  to  a  graft,  and  the 
heart  to  the  tree  in  which  it  is  inserted.  As  the  graft  brings  forth  its 
own  fruit,  and  not  that  of  the  tree  with  which  it  has  become  incorpo- 
rated, so  it  is  with  that'divine  truth  which,  through  the  influence  of 
the  Spirit,  we  receive  into  our  heart.  All  the  holy  affections  which 
spring  up  in  the  heart  of  a  Christian,  are  the  product  of  the  engrafted 
word.  Were  it  to  be  taken  out  of  his  heart,  there  would  be  an  end  to 
those  affections  which  make  him  to  differ  from  what  he  was  before 
his  conversion.  And  how  is  this  precious  cion  to  be  kept  in  its  place, 
that  its  fruit  may  not  fail,  but  be  perpetual  ?  It  can  not  be  done  mere- 
ly by  having  a  Bible  in  the  house,  and  a  minister  in  the  place.  We 
must  acquire  and  maintain  an  intimate  acquaintance  with  the  script- 
ures. The  following  are  some  of  David's  declarations  on  this  point: 
"  Thy  word  have  I  hid  in  my  heart,  that  I  might  not  sin  against  thee." 
"  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments,  at 
all  times."  "  Thy  testimonies  also  are  my  delight  and  my  counsel- 
ors." *'  I  have  chosen  the  way  of  truth  :  thy  judgments  have  I  laid 
before  me."  The  119th  Psalm  is  full  of  experimental  religion;  and 
it  all  appears  to  be  the  fruit  of  the  engrafted  word. 

This  second  Article  of  the  duties  of  godliness,  has  a  manifest  agree- 
ment with  the  practical  system ;  since  it  teaches  us  to  make  ourselves 
acquainted  with  the  oracles  of  God,  to  learn  from  them  the  whole  of 
our  duty.  Between  this  and  the  Jirst  Article  of  holy  practice,  (the  on- 
ly one  we  have  as  yet  gone  through  with,)  the  agreement  is  very  inti- 
mate. What  a  near  connection  exists  between  prayer,  and  searching 
the  scriptures.  The  prayerful  man  will  naturally  examine  God's 
word  in  order  to  get  acquainted  with  himself,   and  with   Him  who 

58 


462  STUDY  OF  THE  SCRIPTURES. 

heareth  prayer.  The  reading  and  hearing  of  the  word  have  great  iu- 
fluence  in  reviving  the  spirit  of  prayer.  This  furnishes  one  reason 
for  connecting  the  reading  of  the  scriptures,  not  only  with  the  devo- 
tions of  the  family,  but  also  with  those  of  the  closet.  As  the  man  of 
prayer  will  be  prompted  to  search  the  scriptures ;  so,  on  the  other 
hand,  he  who  searches  the  scriptures  to  learn  the  will  of  God,  can  not 
restrain  prayer  before  him.  It  was  the  practice  of  the  Psalmist  to 
mingle  these  duties  together.  When  he  read  or  meditated  in  God's 
word,  he  prayed  for  divine  assistance  in  understanding  it.  The  Ian- 
guage  of  his  heart  was,  "  Open  thou  mine  eyes,  that  I  may  behold 
Avondrous  things  out  of  thy  law."  That  man  who  feels  it  to  be  a  duty 
to  pray  at  all,  can  have  no  doubt  that  this  is  one  of  the  places  where 
it  is  called  for.  He  will  say,  "  I  now  have  in  my  hand  a  book  which 
I  have  received  from  God,  and  which  treats  on  subjects  of  supreme 
importance,  both  as  his  glory  and  my  own  well-being  are  concerned. 
It  is  of  unspeakable  consequence  that  I  should  understand  it  aright ; 
and  yet  I  perceive  by  the  cautions  it  gives,  as  well  as  by  the  multi- 
tude  of  contradictory  systems  which  men  have  professedly  derived  from 
it,  that  there  is  much  danger  of  my  giving  it  a  fatally  erroneous  inter- 
pretation. How  solemn  and  critical  is  my  situation  !  "  The  thought 
now  occurs,  He  that  gave  me  this  book  is  here  present ;  and  though 
I  see  him  not,  he  sees  me,  and  can  hear  my  prayers.  And  has  he  not 
encouraged  me  on  this  veiy  occasion  to  seek  his  help,  by  saying,  "  If 
any  man  lack  wisdom,  let  him  ask  of  God,  who  giveth  liberally  to  all 
and  upbraideth  not,  and  it  shall  be  given  him  ?  " 

This  is  an  occasion  which  will  call  forth  prayer  from  all  those  who 
have  learned  the  way  to  the  throne  of  grace.  If  we  desire  to  be  en- 
lightened into  the  will  of  God,  we  shall  earnestly  pray  for  the  guidance 
of  his  Spirit.  In  our  retired  devotions,  we  can  ask  our  Father  in  heaven 
how  we  are  to  understand  this  and  that  portion  of  his  word,  until  we 
shall  have  prayed  over  every  book,  and  chapter,  and  verse  in  the  Bible. 
This  must  be  both  a  profitable  and  pleasant  exercise  to  such  as  delight 
in  the  scriptures,  and  in  communion  with  their  divine  Author.  In 
prayer,  and  in  searching  the  scriptures,  whether  by  reading  them  or 
hearing  them  expounded,  we  go  to  the  same  God  for  counsel.  The 
language  of  both  duties  is.  Lord,  make  me  to  know  thy  will,  that  I 
may  do  it. 


REMARKS. 

1.  Since  it  is  of  supreme  importance  that  we  acquire  a  thorough 
knowledge  of  the  revealed  will  of  God,  we  have  cause  for  gratitude 
that  we  are  favored  with  so  many  facilities  for  its  acquisition.  We 
are  favored  with  a  correct  and  intelligible  translation  of  the  scriptures 
into  our  vernacular  tongue ;  and  can  be  furnished  with  a  copy  at  a 
very  small  expense — or  gratuitously,  if  our  pecuniary  circumstances 
will  not  permit  us  to  purchase.  By  means  of  schools  scattered  through 
the  land,  almost  the  whole  of  our  free  inhabitants  are  taught  to  read. 
Many  are  taught  to  read  in  our  Sabbath  schools;  and  particularly  to 
read'the  Bible.      These,  together  with  our  Bible  classes,  make  the  ac- 


STUDY  OF  THE  SCRIPTURES.  463 

quisition  of  divine  knowledge  more  easy,  especially  to  the  young.  We 
are  also  favored  with  the  ministry  of  the  word,  beyond  most  Christian 
nations.  In  point  of  religious  privileges,  as  well  as  in  other  respects, 
wc  have  reason  to  say,  "  The  lines  have  fallen  to  us  in  pleasant  places." 
It  is  said,  "  Where  no  vision  is,  the  people^perish."  ButCif  we  perish, 
it  will  not  be  so  much  for  lack  of  vision,  as  through  an  indisposition  to 
come  to  the  light. 

2.  Does  not  a  neglect  of  the  duty  exhibited  in  this  Article,  prove  a 
Christian  nation  to  be  verging  towards  infidelity  ?  When  the  Bible  is 
excluded  from  schools,  and  seldom  read  in  families ;  when  parents 
neither  read  it  to  their  children,  nor  teach  them  to  read  it ;  and  when 
the  house  of  God  is  forsaken — the  way  is  preparing  for  infidelity  to 
come  in  almost  without  resistance.  In  our  own  country,  there  are,  it 
is  true,  very  many  copies  of  the  word  of  God ;  one,  at  least,  in  almost 
every  house.  But  we  have  reason  to  believe  there  are  very  many 
families,  where  the  word  of  God  is  scarcely  read  at  all,  and  where  the 
parents  wholly  neglect  instructing  their  children  into  its  holy  doctrines 
and  precepts.  Though  houses  of  worship  are  multiplied,  there  is 
manifestly  an  increasing  proportion  of  our  inhabitants,  who  neglect 
sanctuary  duties,  and  turn  their  ears  away  fi'om  a  preached  gospel. 
Do  not  such  things  as  these  indicate,  that  as  a  people  we  are  retro- 
grading, and  fast  sinking  into  a  state  of  infidelity  ? 

3.  If  it  is  every  man's  duty  to  seek  to  understand  the  will  of  his 
Creator,  as  revealed  in  the  scriptures,  it  must  be  a  heinous  sin  to  spend 
one's  life  in  seeking  to  misunderstand  it.  Yet  this  is  a  sin  of  which 
many  are  guilty.  They  wrest  the  scriptures  ;  putting  the  most  un- 
natural  construction  upon  them,  and  making  them  speak  a  language 
foreign  from  their  true  meaning.  The  manner  in  which  they  inter- 
pret  the  word  of  God,  serves  to  hide  fi'om  their  sight  his  holy,  and  their 
unholy  character.  There  are  many  who  are  laboriously  engaged  in 
reading  and  criticising  the  scriptures,  whose  whole  effort  seems  to  be, 
to  avoid  discovering  what  God  has  revealed  concerning  his  character 
and  claims,  and  their  character  and  obligations.  They  resemble  those 
students  in  the  book  of  Nature,  who  delight  themselves  in  examining 
the  works  of  creation,  but  who  never  "  look  through  Nature,  up  to 
Nature's  God."  Though  every  page  of  this  book  presents  them  with 
evidences  of  his  being,  wisdom,  power,  and  goodness,  they  see  him 
•aot.  If  their  philosophical  research  brought  a  God  of  holiness  to  their 
/iew,  it  would  be  a  temptation  to  them  to  discontinue  it ;  for  to  their 
minds,  a  God  of  holiness  is  an  object  of  aversion.  So  it  manifestly  is, 
with  many  who  study  the  book  of  revealed  truth.  Their  object  is  npt 
to  find  its  holy  Author,  nor  to  learn  his  holy  will.  With  such  it  often 
happens,  that  their  study  serves  to  increase  their  ignorance,  rather 
than  their  knowledge.  Because  they  have  not  received  the  love  of 
the  truth,  they  are  willing  to  be  ignorant  of  it ;  and  it  is  the  effect  of 
their  most  laborious  studies,  to  confirm  them  in  the  belief  of  a  lie. 

4.  That  we  should  all  learn  the  revealed  will  of  God,  is  a  matter 
of  such  vital  importance,  that  we  can  scarcely  conceive  of  a  greater 
calamity  than  a  corrupt  Christian  ministry ;  where  the  men  who  pro- 
fess to  be  set  for  the  defense  of  the  gospel,  employ  all  their  knowl- 
edge and  influence  to  pervert  it.      Such  men  Christ  denominates 


464  SAXCTiriCATION    OF    THE    SAEBATH. 

**blind  leaders  of  the  blind;"  indicating  the  character,  both  of  the 
teachers,  and  of  the  hearers  whose  attention  they  attract.  We  can 
not  have  read  the  scriptures  with  any  attention  without  having  per- 
ceived,  that  they  represent  those  men  who  assume  the  sacred  office  of 
Christ's  ministers,  and  yet  preach  a  gospel  diverse  from  that  which  he 
himself  preached,  as  the  most  dangerous  characters.  We  are  cau- 
tioned  to  avoid  them  as  sheep  would  avoid  wolves.  The  declaration 
that  they  are  like  wolves  in  sheep^s  clothing,  was  intended  to  awaken 
and  increase  our  vigilance.  It  is  said,  "the  priest's  lips  should  keep 
knowledge,  and  they  should  seek  the  law  at  his  mouth."  But  if  his 
lips,  instead  of  keeping  knowledge,  pour  forth  sentiments  which  are 
subversive  of  gospel  truth,  who  can  describe  the  danger  they  are  in, 
who  look  to  him  for  instruction,  as  "  the  messenger  of  the  Lord  of 
hosts ! "     Mai.  ii.  7. 


ARTICLE     in. 

The    sanctificatiox   of  the   weekly   sabbath    is    essential 
TO  A  life  of  piety. 

A  RIGHT  observance  of  his  holy  day,  holds  a  prominent  rank  amon^ 
the  duties  which  we  owe  to  God.  In  giving  existence  to  the  race  of 
Adam,  He  was  in  infinite  wisdom  pleased,  for  the  promotion  of  his 
own  glory,  and  man's  best  interests,  both  temporal  and  spiritual,  to  set 
apart  one  day  in  seven  as  holy  time.  To  teach  mankind  by  example, 
as  it  were,  how  much  of  their  time  was  to  be  devoted  to  secular 
pursuits,  and  how  much  to  holy  rest,  he  occupied  six  days  in  the  work 
of  creation,  (though,  had  it  been  his  pleasure,  he  could  have  spoken  the 
universe  into  existence  instantaneously,)  and  rested  on  the  seventh  day. 
That  seventh  day  he  blessed  and  sanctified  ;  and  thus,  at  the  beginning 
of  time,  was  instituted  the  weekly  Sabbath. — When,  in  after  ages,  the 
Most  High  saw  fit  to  give  our  rebellious  world  an  epitome  of  the 
moral  law,  comprised  in  ten  commandments,  the  one  which  enjoins 
the  observance  of  the  Sabbath,  had  a  distinct  place  among  them. 
This  is  one  of  the  commands  which  he  uttered  with  his  own  voice, 
from  the  midst  of  the  burning  mount,  and  which  he  wrote  with  his 
own  finger,  on  the  tables  of  stone.  Remember,  (said  he  to  every 
Israelite," and  indeed  to  every  child  of  Adam  to  whom  the  commandment 
should  be  made  known,)  remember  the  Sabbath  day,  to  leep  it  holy. 
Six  days  shalt  thou  labor  and  do  all  thy  work ;  bid  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt  not  do  any  work,  thou, 
nor  thy  son,  nor  thy  daughter,  thy  man-servajit,  nor  thy  maid-servant,  nor 
thy  cattle,  nor  thy  stranger  that  is  within  thy  gates :  for  in  six  days  the 


5A^•CTIrICATIo^r  of  the  sabbath.  465 

Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested 
the  seventh  day :  wherefore  the  Lord  blessed  the  Sabbath  day,  and  hal- 
loioed  it.  It  is  highly  important  that  we  should  understand  the  design 
of  the  Creator  iu  giving  us  this  institution.  It  appears  to  have  been 
a  subordinate  design,  to  provide  a  day  of  rest  from  the  fatiguing  labors 
of  this  life — rest  for  all,  whether  parents  or  children,  masters  or  ser- 
vants ;  and  also  for  those  beasts  which  are  subjected  to  the  service  of 
man.  Bui  the  principal  design  of  this  institution  was,  to  establish  a 
memorial  (which,  by  its  weekly  recurrence,  should  never  be  forgotten) 
in  honor  of  Him  who  created  all  things,  and  for  the  promotion  of  god- 
liness among  men.  This  day  is  therefore  called  "the  holy  of  the 
Lord  ;"  and  in  the  proper  observance  of  it,  we  are  said  to  honor  Him. 

From  the  fact  that  the  Sabbath  was  instituted  previous  to  man's 
apostacy,  we  may  infer  that  even  in  a  sinless  state,  he  would  have 
stood  in  need  of  such  a  day.  If  he  had  not,  by  revolting  from  God, 
brought  a  curse  upon  the  ground,  still,  some  labor  Avould  have  been 
required  to  provide  for  the  wants  of  his  animal  nature.  And  the 
weekly  return  of  a  day  which,  like  the  Sabbath,  should  aftbrd  him 
repose  of  body,  and  an  opportunitj*  for  closer  communion  with  God 
than  on  ordinary  days,  w^ould  have  greatly  contributed  both  to  his 
physical  and  spiritual  enjoyment.  But  if  sinless  man  needed  such  an 
institution,  how  much  more,  we  who  have  become  aliens  and  rebels. 
We  require  the  influence  of  this  weekly  remembrancer  to  hold  us  back 
from  downright  atheism — to  prevent  our  losing  all  the  benefits  result, 
ing  from  that  kingdom  of  grace  which  God  has  established  among  us. 
In  a  world  circumstanced  like  ours,  holy  time  is  essentially  requisite 
to  the  preservation  of  the  public,  if  not  of  the  private,  worship  of  God. 

The  Sabbath,  as  the  Lord  has  instituted  it,  is  a  cessation  from  all 
the  ordinary  business  of  life — Irom  every  thing  of  a  secular  nature  in 
labor,  study,  discourse,  or  recreation.  "  In  it,"  sa3's  the  Lord  himself, 
"  thou  shalt  not  do  any  work  ;"  that  is,  any  which  is  of  a  secular 
nature.  The  divine  favor  is  promised  to  that  man  who  turns  away 
his  foot  from  the  Sabbath,  from  doing  his  pleasure  on  God's  holy 
day  ;  and  who  calls  the  Sabbath  a  delight,  the  holy  of  the  Lord  honor, 
able,  and  honors  Him,  not  doing  his  own  ways,  nor  findirig  his  own 
pleasure,  nor  speaking  his  own  words.  Isa.  Iviii.  13.  The  Sabbath 
is  to  be  a  day  of  rest,  but  not  of  idleness.  If  it  bo  kept  according  to 
the  will  of  God,  it  will  be  a  day  of  great  spiritual  activity.  In  the 
same  sentence  where  the  seventh  day  is  said  to  be  a  Sabbath  of  rest, 
it  is  described  as  a  holy  convocation  ;  that  is,  a  day  of  assembling 
together  for  holy  purposes.  Lev.  xxiii.  3.  The  whole  day,  whether 
spent  in  the  sanctuary  with  the  people  of  God  ;  or  at  home  with  our 
families  ;  or  in  solitude,  is  a  day  separated  to  the  Lord.  Him  we  are 
to  worship  in  the  sanctuary,  at  the  family  altar,  and  in  the  secret  place. 
Of  Him  we  are  to  read,  hear,  speak,  and  ihinlc.  The  day  ir.  His,  and 
if  we  do  not  devote  it  to  his  immediate  service,  we  are  guiltv  of  rob. 
bing  God.     Religion  is  the  sole  business  of  the  Lord^s  da)-. 

All  that  is  said  in  the  scriptures  on  the  sanctification  of  the  Sabbath, 
is  harmonious  and  consistent.  The  sanctification  required  is  complete, 
extending  to  all  things,  and  imposing  obligation  on  all  men.  Our 
abstaining  from  servile  labor  alone,  would  not  constitute  a  holy  observ. 


4G6  SAXCTIFICATION    OF    THE    SABBATH, 

ance  of  the  day  ;  for  other  things  may  stand  as  much  opposed  to  such 
an  observance,  as  labor.  There  would  have  been  no  consistency  in 
permitting  the  tongue  to  expatiate  on  the  very  business  the  hands 
were  forbidden  to  touch.  But  the  commandment  of  God  is  consistent ; 
since  it  forbids  us  to  speak  our  own  words,  as  well  as  to  do  our  own 
ways.  Neither  would  there  have  been  any  consistency  in  prohibiting 
servile  labor,  and  tolerating  amusements  :  but  the  command  as  strictly 
forbids  us  to  find  our  own  pleasure,  as  to  do  our  own  work. 

There  would  be  no  agreement  between  being  required  to  rest  on  the 
Sabbath,  when  at  home,  and  being  allowed  to  pursue  business  when 
abroad ;  between  being  forbidden  to  provide  things  for  the  market,  and 
being  allowed  to  transport  them  there  ;  or  to  vend  them  at  home.  In 
the  days  of  the  prophet  Amos,  even  the  men  whose  portion  was  in  this 
life,  viewed  themselves  restrained  by  the  command  of  God  from  selling 
corn  and  setting  forth  wheat,  until  the  new  moon  and  the  Sabbath 
were  gone.  Amos  viii.  5.  The  law  of  the  Sabbath  stands  as  much 
opposed  to  the  prosecution  of  a  journey  on  that  hallowied  day,  as  to 
the  labors  of  the  field  ;  and  as  pointedly  forbids  going  to  the  market, 
as  preparing  to  go.  Nehemiah,  that  eminent  reformer,  who  was 
moved  by  the  Spirit  of  God,  frowned  on  such  as  he  saw  treading 
wine-presses  on  the  Sabbath ;  as  also  on  those  who  were  carrying 
(heir  produce  to  the  market :  against  these  he  testified,  "  in  the  day 
wherein  they  sold  victuals."  Neh.  xiii.  15 — 22.  The  Jews  were 
required  to  take  heed  to  themselves  to  bear  no  burden  on  the  Sabbath, 
day,  to  bring  it  in  by  the  gates  of  Jerusalem  ;  neither  to  carry  forth  a 
burden  out  of  their  houses  on  the  Sabbath-day,  neither  to  do  any  work. 
This  injunction  made  it  a  breach  of  the  Sabbath  to  enter  the  market 
on  that  day,  or  start  for  it,  or  prosecute  a  journey  towards  it :  and  was 
evidently  designed  to  discountenance  all  journeying  on  that  day, 
whether  on  secular  business,  or  for  amusement,  or  to  pay  visits  to  our 
friends.  The  command  allows  and  encourages  us  to  travel  from  our 
own  houses  to  the  Lord's  house  ;  and  this  short  distance  the  scripture 
calls  "  a  Sabbath  day's  journey."     See  Jei*.  xvii.  21 — 27.     Acts  .i  12. 

There  would  be  a  want  of  consistency  in  the  law  of  the  Sabbath,  if  it 
restricted  a  part  of  the  members  of  society  from  labor  and  recreation, 
and  left  the  remainder  wholly  at  libsrty  in  this  respect.  But  it  is  not 
so  :  the  father  and  the  mother,  the  son  and  the  daughter,  the  man-servant 
and  the  maid-servant,  the  native  citizen  and  the  stranger  that  is  within 
our  gates,  are  all  under  the  restriction.  Nor  are  kings,  nobles,  rulers, 
and  rich  men,  a  whit  more  released  from  a  strict  observance  of  the 
day,  than  are  subjects,  and  the  more  dependent  classes  of  society  ;  for 
the  day  is  consecrated  to  the  honor  of  Him,  whose  subjects  we  all  are, 
and  on  whose  providence  we  are  all  equally  dependent.  The  nobles 
of  Judah,  as  well  as  the  common  people,  were  sharply  contended  with 
by  that  reformer,  of  whom  I  have  just  spoken,  for  profaning  the  Sab- 
bath.  The  profanation  of  the  Lord's  day  is  very  sinful  in  all,  but  it  is 
peculiarly  so  in  the  leading  men  of  a  nation ;  for  it  must  not  be  sup. 
posed  that  they  can  plead  ignorance  of  their  duty  ;  and  it  is  manifest 
that  their  unholy  example  is,  in  a  pre-eminent  degree,  dishonoring  to 
God,  and  prejudicial  to  the  best  interests  of  their  fellow  men. 

In  close  connection  with  these  remarks  I  proceed  to  observe,  that 


SA>XTIFICATION   OF    THE    SABBATH.  467 

there  would  be  an  entire  want  of  harmony  between  the  different  injunc- 
tions relating  to  the  Sabbath,  were  we  to  suppose  that  the  obligation  to 
sanctify  it  rested  upon  us  in  our  individual,  but  not  in  our  national 
capacity.  What  foundation  could  there  be  for  such  a  distinction  as 
this  ?  Is  that  complex  thing,  called  a  nation,  any  less  dependent  upon 
God,  or  less  accountable  to  Him,  than  one  of  its  individual  members  ? 
There  is  a  sense  in  which  union  is  strength  ;  but  the  union  of  ever  so 
many  dependent  parts,  does  not  constitute  independence,  nor  approxi- 
mate towards  it.  If  the  Lord  has  a  right  to  claim  respect  from  an 
individual,  he  has  equal  right  to  claim  it  from  a  nation.  Is  He  not 
Governor  among  the  nations  ?  And  does  he  not  require  a  national,  as 
well  as  individual  submission  to  his  supreme  authority  ?  If  not,  why 
does  he  say  to  a  people  whose  ways  are  displeasing  to  him,  "  Shall  not 
my  soul  be  avenged  on  such  a  nation  as  this  ?"  At  a  certain  time,  when 
the  Lord  sent  a  message  to  the  Jews  by  the  prophet  Jeremiah,  con- 
cerning their  hallowing  the  Sabbath,  he  directed  him  to  begin  in  this 
manner :  "  Hear  ye  the  word  of  the  Lord,  ye  kings  of  Judah,  and  all 
Judah,  and  all  the  inhabitants  of  Jerusalem."  The  kings  were  the 
head  of  the  nation  ;  as  such,  they  were  required  to  hallow  the  Sab- 
bath-day. When  national  business  is  transacted  on  that  sacred  day 
which  God  claims  as  his  own,  it  must  be  considered  as  nothing  less 
than  a  national  contempt  of  God  himself.  Such  contempt  would  man- 
ifestly be  cast  on  God,  were  the  legislature  of  a  nation  to  meet  on  the 
Sabbath,  to  debate  on  the  political  concerns  of  the  country  ;  or  were 
judges  to  hold  courts  ;  or  were  any  officers  of  government  to  transact 
their  official  business  on  this  holy  day. 

Had  the  Sabbatical  institution  been  so  constructed  as  to  allow  of  its 
suspension,  during  the  busiest  seasons  of  the  year,  it  would  have  con- 
tained  the  seeds  of  its  oM'n  destruction.  Such  an  exception  to  its 
constant  observance  Avould  have  tended,  not  only  to  a  forgetfulness  of 
God  and  the  interests  of  his  kingdom,  during  that  part  of  the  year,  but 
to  an  entire  obliteration  of  the  remembrance  of  the  day  :  for  if  the 
Sabbath,  with  its  appropriate  duties,  were  once  to  be  suspended  on 
account  of  any  peculiar  pressure  of  business,  it  would  be  extremely 
difficult,  in  such  a  money-loving  world  as  this,  to  fix  on  a  time  to 
remove  the  suspension  and  restore  it  to  its  hallowed  place.  The  force 
of  this  remark  is,  I  believe,  verified  by  facts.  Those  who  suspend  the 
law  of  the  Sabbath  for  a  season,  on  the  plea  of  the  peculiar  pressure  of 
business,  are  apt  to  be  very  lax  in  their  obedience  to  this  law,  through 
all  the  other  parts  of  the  year.  But  that  all  such  suspensions  are  con- 
trary to  the  will  of  God,  is  forever  decided  by  that  inspired  comment 
on  the  fourth  commandment  Avhich  we  find.  Exodus  xxxiv.  21  ;  "  Six 
days  shall  thou  labor,  but  on  the  seventh  thou  shalt  rest :  in  earing  time 
and  in  harvest  thou  shalt  rest."  The  command  to  rest  in  seed  time  and 
harvest,  which  to  husbandmen  are  seasons  of  the  greatest  pressure  of 
business,  is  the  same  as  a  requisition  to  observe  every  Sabbath  in  the 
year. 

It  is  said  by  some,  that  on  the  subject  of  Sabbatical  institutions, 
there  is  a  great  discordance  between  the  religion  of  the  Old  Testament, 
and  that  of  the  New.  This  is  a  matter  of  so  much  importance  to  the 
cause  of  godliness,  that  it  claims  our  special  attention.     We  know  that 


468  SAACTIFICATIO-V    OF    THK    SABBATH. 

there  were  sabbaths  Avhich  were  purely  of  a  Jewish  origin,  and  that 
these,  with  numerous  other  typical  institutions,  were  done  away  by  the 
coming  of  Christ.  But  the  weekly  Sabbath  difl'ered  from  these  in 
several  important  particulars.  1.  In  the  object  of  its  institution;  it 
being  designed  to  commemorate  an  event  equally  interesting  to  the 
whole  race  of  man,  namely,  the  creation  of  the  world.  And  the  thing 
designed  to  be  commemorated  by  the  Christian  Sabbath,  is  not  leas 
interesting  to  mankind  at  large,  namely ;  the  redemption  of  the  world 
by  the  death  of  God's  beloved  Son.  2.  The  weekly  Sabbath  differed 
from  all  other  sabbaths,  in  its  early  institution.  It  was  instituted  on 
the  first  week  of  time,  and  before  the  apostacy  of  man  had  made  room 
for  the  existence  of  typical  observances.  3.  The  weekly  Sabbath 
was  distinguished  i'rom  all  the  others,  and  from  all  ceremonial  laws,  by 
being  incorporated  with  the  moral  precepts  in  the  decalogue  and  de- 
posited in  the  ark  of  the  covenant. 

We  are  aware  that  some  of  those  who  profess  friendship  for  the 
religion  of  the  Bible,  are  of  the  opinion  that  the  weekly  Sabbath  was 
abolished  by  Christ.  If  this  opinion  be  correct,  surely  we  ought  not  to 
rebuild  what  he  has  destroyed.  But  if  he  has  not  done  it,  it  behooves 
us  to  take  heed  to  ourselves,  that  we  do  not  impute  to  him  a  thing 
which,  in  that  case,  his  soul  must  abhor.  If  the  Sabbath  was  abolished 
by  Christ,  the  fact  must  be  learned  either  from  his  teaching— ov  from 
his  example — or  from  the  example  and  writings  of  his  disciples. 

1st.  Wis  teaching.  Does  he  any  where  leach  us  that  he  came  to 
repeal  the  law  of  the  Sabbath  ;  or  does  he  even  intimate  any  such  thing  ? 
All  that  he  said  concerning  things  lawful  to  be  done  on  the  Sabbath 
day,  was  manifestly  intended  to  apply  to  the  same  Sabbath  which  was 
enjoined  by  the  fourth  commandment.  He  taught  that  it  was  lawful 
on  the  Sabbath  day,  to  perform  that  servile  labor  Avhich  is  necessarily 
connected  with  the  instituted  worship  of  God  ;  as  in  the  case  of  killing 
the  victims  which  w^ere  offered  under  the  law  ;  that  it  was  lawful  for 
us  to  eat  our  meals,  as  on  other  days  ;  to  feed  and  water  our  cattle,  and 
go  to  their  relief  when  any  disastrous  accident  had  befallen  them  ; 
and  also  to  minister  to  the  necessities  of  the  sick  and  wretched  among 
our  fellow  men.  See  Matt.  xii.  1 — 5.  Luke  xiii.  15;  xiv.  1 — 6. 
Mark  iii.  1 — 5.  But  no  one  can  glance  at  these  instructions  of  our 
divine  Teacher,  without  perceiving  that  he  meant  them  to  apply  to  the 
Sabbath,  as  it  was  first  instituted.  It  is  manifest  that,  in  his  view, 
these  things  constituted  no  breach  of  that  Sabbath  which  God  had  all 
along  commanded  his  people  to  sanctify,  and  for  the  profanation  of 
which  he  had  so  often  punished  them.  Had  it  been  true  that  the  Son 
of  God  was  sent  to  abolish  the  Sabbath,  he  surely  could  not  have  been 
sent  to  find  fault  with  its  strictness,  (so  far  as  that  strictness  was 
sanctioned  by  divine  precepts,)  while  it  was  still  in  force.  We  may 
therefore  conclude,  with  great  certainty,  that  the  views  which  he  gives 
us  of  the  sanctification  of  the  Sabbath,  are  in  perfect  accordan  '«  with 
those  that  are  given  throughout  the  Old  Testament. 

But  the  Savior,  it  will  be  said,  taught  us  that  the  Sabbath  was  made 
for  man,  and  not  man  for  thje  Sabbath.  And  what  is  the  inference  to  bo 
drawn  from  this  account  of  the  design  of  the  institution  ?  Is  it  this  ; 
that  since  the  Sabbath   was   made   for  man,  he  may  do  what  he  will 


SANCXIFICATION   OF    THE    SABBATH.  469 

with  it ;  that  he  may  sanctify,  or  profane  it,  as  shall  best  suit  his  con- 
venience  ?  If  the  assertion.  The  Sabbath  was  made  for  man,  proves 
its  abolition,  under  the  Christian  dispensation,  it  may  be  adduced  to 
prove  that  it  was  annulled  as  soon  as  it  was  instituted ;  for  the  asser- 
tion  is  altogether  unrestricted  in  its  application.  If  it  pi'oves  that  we 
have  now  a  right  to  spend  the  day  in  whatever  way  we  please,  it  will 
prove  that  the  Israelites  had  a  right  to  do  so,  even  at  the  time  when 
they  heard  the  voice  of  God  saying  to  them,  "  Remember  the  Sabbath 
day  to  keep  it  holy  ;"  and  when  he  told  them,  "  Whosoever  doeth 
work  therein,  shall  be  put  to  death  :"  for  even  then  it  was  true,  that 
the  Sabbath  was  made  for  man.  All  the  commandments  were  made 
for  man  ;  being  equally  adapted  to  promote  his  happiness,  and  the 
Creator's  glory.  And  this  will  hold  true  of  the  commandment  en- 
joining the  observance  of  the  Sabbath,  as  well  as  all  the  rest.  But 
though  the  commandments  are  made  for  our  good,  it  would  be  per- 
verse thence  to  infer,  that  it  is  left  at  our  option  whether  to  obey  or 
disobey  them. 

They  who  think  that  this  assertion  of  Christ  favors  the  abrogation 
of  the  Sabbath,  have  entirely  misunderstood  his  meaning.  They  seem 
to  imagine  that  he  leaves  it  for  every  man  to  make  such  a  Sabbath  as 
suits  himself ;  whereas  he  evidently  supposes  a  Sabbath  already  made 
— made  ybr  man,  but  not  by  man.  And  must  he  not  be  understood  to 
mean  the  same  Sabbath,  which  is  so  fully  described  through  all  the 
writings  of  the  Old  Testament  ?  What  other  Sabbath  could  he  mean  ? 
This  very  Sabbath,  he  teaches  us,  was  made  to  be  a  blessing,  and  not 
an  injury  to  man.  And  thence  he  infers,  that  it  was  not  a  real  breach 
of  Ihe  commandment  for  the  disciples  to  pluck  a  few  ears  of  corn  to 
satisfy  their  hunger  ;  since  a  contrary  supposition  would  seem  to  have 
implied,  that  man  was  made  for  the  Sabbath,  instead  of  its  being  made 
for  him.  The  thing  complained  of  in  the  conduct  of  the  disciples,  he 
justified,  as  being  consistent  with  the  most  perfect  regard  to  the  com- 
mandment.  But  what  a  strange  perversion  of  his  word  must  that  be, 
which  makes  them  mean,  that  this  consecrated  day  is  now  divested  oi 
its  original  sacredness ;  (the  thing  which  constitutes  the  very  essence 
of  a  Sabbath  ;)  that  it  was  made  for  man,  and  is  therefore  now  unmade, 
and  no  longer  to  be  regarded  as  a  holy  day  !  The  Sabbath,  to  be  a 
blessing,  must  cease  to  be  a  Sabbath — must  cease  to  be  what  it  is  ! 
Is  this  the  logic  of  the  Bible,  or  of  infidelity  ? 

The  divine  Teacher  declared  it  to  be  lawful  to  do  good  on  the  Sab- 
bath days.  See  Matt.  xii.  12.  Mark  iii.  4.  Luke  vi.  9.  This  has 
been  so  construed  by  some,  as  to  imply  an  abrogation  of  the  fourth 
commandment ;  as  though  he  meant  to  teach  the  lawfulness  of  doing, 
on  the  Sabbath  day,  every  thing  which  was  so  useful  as  to  render  it 
lawful  to  be  done  on  other  days.  If  this  had  been  his  meaning,  would 
he  not  have  said.  The  distinction  between  holy  and  common  time  is 
now  at  an  end  ?  But  nothing  like  this  is  intimated.  There  stood 
before  him  a  man  who  had  a  withered  hand  ;  and  this  led  him  to  put 
the  question.  Is  it  lawful  to  do  good  on  the  Sabbath  days,  or  to  do  evil  ? 
to  save  life,  or  to  kill  ?  The  phrase, "  to  do  good,"  is  here  to  be  under- 
stood as  designating  an  act  of  compassionate  heneficencc ;  such  as 
relieving  an  object  of  distress.     This  is  doing  good  in  the  more  appro- 

59 


470  SANCTIFICATION    OK    THE    SABBATH. 

priate  sense.     Whatever  the  Savior  meant  by  doing  good  on  the  Sab- 
bath day,  this  is  e\'ident,  that  he  meant  something  which  had  always 
been  compatible  with  its  correct  observance  ;  therefore  it  can  furnish 
no  argument  in  favor  of  its  abrogation.     Nor  can  it  furnish  any  argu- 
ment in  favor  of  the  transaction  of  secular  business  on  the  Lord's  day. 
But  why,  it  may  be  asked,  did  not  the  Savior,  if  he  intended  to 
perpetuate  the  weekly  rest,  give  more  definite  and  positive  instruction 
in  relation  to  the  manner  of  its  observance  ? — as  he  did  on  other  points 
of  duty.     I  answer,  His  instructions  on  this  point  were  drawn  forth  by 
the  opposition  w'hich  he  met  with  from  the  Pharisees,  who  were  hia 
principal  antagonists.     Their  error,  as  to  the  external  observance  of 
the  day,  did  not  consist  in  laxness,  but  in  over-doing.     They  were 
superstitious  ;  disallowing  things  to  be  done,  which  were  not  forbidden 
by   the    divine    command.       This    circumstance    required   that    our 
Lord's  instructions  relative  to  the  Sabbath,  should  be  adapted  to  free 
it  from  such  superstitious  appendages  as  had  a  tendency  to  frustrate 
the  design  of  its  institution.     But  while  this  was  his  principal  aim, 
he  at  the  same  time  manifested  an  entire  approbation  of  the  institution, 
when  divested  of  pharisaic  impositions.     Nor  do  we  discover  any  inti- 
mation  that  it  was  his  purpose  ever  to  abolish  it. 

2dly.  Let  us  now  turn  our  attention  to  his  example.  We  call  on 
those  who  plead  the  example  of  Christ,  in  favor  of  the  abolition  of  the 
Sabbath,  to  point  out  a  single  instance  of  his  disregard  of  that  sacred 
day.  Luke  informs  us  that  it  was  the  Savior's  custom  to  go  into  the 
synagogue  on  the  Sabbath  day.  Luke  iv.  16.  This,  certainly,  does 
not  savor  of  any  disregard  of  the  day.  Nor  can  anything  of  such  a 
nature  be  found  in  all  his  public  or  private  life.  Sabbath-breaking, 
we  know,  was  a  common  charge  against  him,  and  instances  of  his 
supposed  desecration  of  the  day  were  specified.  And  how  did  he 
meet  these  charges  ?  Did  he  deny  the  facts  alledged  ?  He  did  not. 
Did  he  deny  the  obligation  to  keep  holy  the  Sabbath,  as  enjoined  in 
the  command  ?  He  did  not.  His  most  vigilant  enemies  did  not  pre- 
tend  to  find  in  his  practice  any  breach  of  the  Sabbath,  except  in  the 
cases  of  his  healing  the  sick  on  that  day.  But  these  he  pronounced 
to  be  no  breaches,  but  acts  that  were  consistent  with  its  original, 
unabated  sanctity.  Therefore  the  example  of  Christ  furnishes  no 
argument  against  its  perpetuity. 

In  justifying  himself  for  taking  the  Sabbath  to  heal  the  impotent 
man  at  the  pool  of  Bethesda,  "Jesus  answered  them,  My  Father 
worketh  hitherto,  and  I  work  ;"  that  is,  on  Sabbaths  as  well  as  on 
other  days.  But  no  candid  person  will  interpret  his  words  as  an 
assertion,  that  he  performed  secular  work,  such  as  was  forbidden  in 
the  fourth  commandment.  He  is  called  the  carpenter,  as  well  as  the 
cai-penter's  son.  Mark  vi.  3.  Does  any  one  suppose  that  he  claimed 
a  right  to  pursue  that  business  on  the  holy  day  ?  His  meaning  was, 
that  in  his  divine  capacity,  he  carried  on  the  work  of  providence  on 
all  days,  not  excepting  the  Sabbath  ;  and  that  as  a  part  of  this  divine 
work,  he  had  restored  health  to  the  impotent  man. 

He  who  was  born  of  a  woman,  was  made  under  the  law.  As  the 
ceremonial  law  was  still  in  force,  if  the  observance  of  the  Sabbath  be 
reckoned  one  of  its  requirements,  he  could  not  have  fulfilled  all  right- 


SANCTIFTCATIOX    OF    THE    SARBATH.  471 

eousness  without  submitting  to  it.  Whether,  therefore,  the  Sabbath 
be  considered  as  enjoined  by  the  moral,  or  by  the  ceremonial  law,  we 
can  not  infer  its  abrogation  from  the  example  of  the  Savior,  without 
fixing  a  blol  on  his  character. 

3dly.  It  remains  that  we  inquire  concerning  the  example  and  wri- 
tings of  Christ's  disciples,  in  relation  to  the  point  in  question.  If  the 
abrogation  of  the  Sabbath  can  not  be  learned  from  these,  it  must  still 
b3  in  full  force ;  for  with  the  apostles  the  spirit  of  inspiration  ceased, 
and  no  one  has  since  their  day  had  a  right  to  add  to,  or  take  away 
from,  the  words  of  the  inspired  book. 

The  example  of  Christ's  disciples,  so  far  as  it  is  made  known  by  the 
scriptures,  goes  to  show  that  the  weekly  Sabbath  is  not  abolished. 
Their  plucking  corn  on  that  day  to  satisfy  their  hunger,  (for  which 
they  were  reproached  by  the  Pharisees,)  is  no  proof  that  their  exam- 
ple countenances  either  a  repeal  or  an  abatement  of  the  law  of  the 
Sabbath  ;  since  their  Divine  Master  justified  the  act,  as  being  consist- 
ent with  a  due  sauctification  of  the  day.  And  beside  this  case,  I  do 
not  recollect  that  the  scriptures  furnish  any  other,  where  the  twelve 
disciples  were  accused  of  sabbath  profanation.  The  practice  of  Christ's 
other  followers,  in  relation  to  this  matter,  may,  I  think,  be  learned 
from  what  is  said  of  certain  holy  women,  who  had  been  much  with 
him,  and  had  become  familiarly  acquainted  with  his  precepts  and  his 
practice.  Of  these  it  is  said,  "  They  followed  after,  and  beheld  the 
sepulchre,  and  how  his  body  was  laid  ;  and  they  returned  and  pre- 
pared spices  and  ointments ;  and  rested  the  Sabbath  day,  according  to 
the  commandment."  Luke  xxiii.  55,  56.  Does  this  look  as  though  a 
strict  observance  of  the  Sabbath,  was  found  only  among  the  self-right- 
eous Pharisees?  or  as  if  the  followers  of  Christ  had  been  taught,  either 
by  precept  or  example,  lightly  to  esteem  the  day'/ 

It  is  evident,  that  after  Christ's  ascension  to  heaven,  his  followers 
had  a  practice  of  meeting  weekly,  for  worship  and  religious  instruc- 
tion ;  and  also  that  a  particular  day  of  the  week  was  specially  devoted 
to  this  object.  When  they  met  by  themselves,  as  Christian  churches, 
their  regular  time  of  meeting  seems  to  have  been  the  first  day  of  the 
week.  This  is  the  day  which  John  calls  "the  Lord's  day,"  and  du- 
ring which  he  "was  in  the  Spirit."  Rev.  i.  10.  Paul  was  at  Troas 
seven  days,  and  yet  it  was  on  the  first,  and  not  the  seventh  day  of  the 
week,  that  the  disciples  came  together  to  break  bread,  and  to  hear 
him  preach  the  word.  Acts  xx.  6,  7.  That  this  had  become  the  reg- 
ular Sabbath  to  the  whole  church  of  Christ,  may  be  inferred  from  1 
Cor.  xvi.  1,2;  "  Now  concerning  the  collection  for  the  saints,  as  I 
have  given  order  to  the  churches  of  Galatia,  even  so  do  ye.  Upon 
the  first  day  of  the  week,  let  every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him,  that  there  be  no  gatherings  when  I  come." 
From  this  passage  we  may  infer,  that  there  was  a  uniformity  among 
the  churches  of  Christ,  as  to  the  time  of  their  assembling — that  they 
came  together  regularly  on  the  first  day  of  each  week. 

They  who  believe  that  the  Sabbath  is  abolished,  may  say.  You  have 
now  surrendered  to  us  the  argument,  by  acknowledging  that  the  Chris- 
tian Church  observed  a  different  day  from  the  one  which  was  enjoined 
on  the  Church  of  Israel.       But  how  can  this  be  called  an  abolition  of 


4<ti  $AXCTIFICATIO>"    OF    THE    SABBATH. 

the  Sabbath  ?  We  still  have  a  day  of  rest  from  labor — a  day  devoted 
to  the  worship  of  God  and  the  duties  of  religion  ;  and  it  returns  wiih 
the  same  frequency  as  before.  The  change  was  anticipated  and  fore- 
told, when,  in  the  118th  psalm,  David  said,  "This  is  the  day  which 
the  Lord  hath  made  ;  we  will  rejoice  and  be  glad  in  it."  This  day, 
even  the  day  when  the  stone  which  was  rejected  by  the  builders,  be. 
came  the  head  stone  of  the  corner ;  or,  in  other  words,  when  the  Re- 
deemer  was  declared  to  be  the  Son  of  God,  with  power,  by  his  resur- 
rection from  the  dead  : — "  This  is  the  day  the  Lord  hath  made.  He 
calls  the  hours  his  own."  There  is  no  want  of  harmony  between  the 
two  Testaments,  in  relation  to  the  Sabbath.  They  both  have  a  weekly 
Sabbath — a  day  set  apart  for  the  same  holy  purposes,  to  be  regulated 
by  the  same  rules,  and  observed  in  honor  of  the  same  infinite  God, 
who  is  both  the  Creator  and  Redeemer  of  the  world. 

They  who  assert  that  the  law  enjoining  the  observance  of  the  Sabbath 
is  repealed,  or  at  least  so  far  abated  as  to  be  no  longer  absolutely  binding, 
think  they  are  supported  in  their  assertion  by  the  apostolic  writings. 
The  following  passages  in  the  epistles  of  Paul,  are  chiefly  relied  on 
for  this  purpose :  "  One  man  esteemeth  one  day  above  another  :  another 
esteemeth  every  day  alike.  Let  every  man  be  fully  persuaded  in  his 
own  mind."  Rom.  xiv.  5.  "  Ye  observe  days,  and  months,  and  times, 
and  years.  I  am  afraid  of  you,  lest  I  have  bestowed  upon  you  labor 
in  vain."  Gal.  iv.  10,  11.  "  Let  no  man  therefore  judge  you  in  meat, 
or  in  drink,  or  in  respect  of  a  holy  day,  or  of  the  new  moon,  or  of  the 
sabbath  days  :  which  are  a  shadow  of  things  to  come  ;  but  the  body  is 
of  Christ."  Col.  ii.  16, 17.  I  will  first  state  what  seem  to  be  the 
leading  sentiments  contained  in  these  passages  ;  and  then  suggest  some 
reasons  why  they  ought  not  to  be  so  construed,  as  to  make  them  mili- 
tate against  the  perpetuity  of  the  Sabbath. 

From  these  passages  we  learn,  1.  That  under  the  law,  there  were 
various  holy  days,  or  seasons,  which  were  designed  to  continue  in  force 
until  the  setting  up  of  the  Christian  dispensation,  and  no  longer ;  and 
that  consequently,  when  the  apostle  wrote  his  epistles,  these  consecra- 
ted seasons  had  become  divested  of  their  peculiar  sacredness,  and  were 
in  fact  reduced  to  the  place  of  common  time.  2.  That  this  matter  was 
so  understood  by  some  of  the  Christian  converts,  but  not  by  all  of  them. 
.'i.  That  while  the  apostle  was  desirous  to  have  those  who  thus  differed 
in  opinion,  exercise  mutual  forbearance,  he  nevertheless  considered  it 
an  unfavorable  symptom  that  gentile  converts,  who  had  not  been  edu- 
cated  in  the  observance  of  the  ceremonial  law  and  the  Jewish  sab- 
baths,  should  manifest  a  great  attachment  to  these  vacated  rites.  As 
these  converts  had,  unaided  by  types,  been  made  acquainted  with  that 
Savior  whom  types  only  shadowed  forth,  he  wondered  they  should  be 
so  attracted  with  what  he  considered  to  be  but  M'eak  and  beggarly 
elements.  This  was  one  thing  which  increased  his  fears  concerning 
the  Galatians. 

I  will  now  suggest  some  reasons  wh}'  these  passages  ought  not  to 
be  understood  as  implying  an  annihilation  of  the  weekly  Sabbath. 

(1.)  They  are  capable  (as  we  have,  in  part,  already  seen)  of  being 
differently  understood,  without  destroying  their  force.  If,  in  what  he 
thus  wrote,  the  apostle  be  considered  as  referring  solely  to  those  Jew. 


SAXCTinCATION    OF    THR    SABBATH.  473 

ish  ordinances  which  were  merely  of  a  ceremonial  nature,  all  difficul- 
ty at  once  vanishes.  And  who  that  reads  attentively,  can  doubt  that 
he  did  refer  to  these,  and  these  only  ?  In  close  connection  with  the 
passage  in  Colossians  he  says,  "  Wherefore,  if  ye  be  dead  with  Christ 
from  the  rudiments  of  the  world,  why,  as  though  living  in  the  world, 
are  ye  subject  to  ordinances  1 "  In  this  passage,  we  can  not  under, 
stand  him  to  have  any  reference  to  baptism  and  the  Lord's  supper,  or 
to  any  New  Testament  ordinance.  It  would  be  a  perversion  of  his 
meaning  to  apply  it  in  this  manner ;  (though  the  words  themselves 
would  admit  of  such  an  application;)  for  it  was  not  concerning  New, 
but  Old  Testament  ordinances,  that  he  Avas  discoursing.  So  when  he 
wrote  respecting  days  and  seasons  which  were  esteemed  holy,  he  had 
reference  to  those  only,  about  which  a  dispute  existed  between  the 
Judaizers  on  the  one  part,  and  such  as  came  fully  into  the  spirit  of  the 
Christian  dispensation,  on  the  other.  The  latter  observed  the  first  day 
of  the  week  ;  but  the  former  were  not  satisfied  with  doing  this,  or  with 
others  who  did  no  more  than  this  : — they  would  have  the  seventh  day 
also  regarded,  and  all  other  times  which  were  made  holy  by  the  Jew- 
ish laAvs.  It  is  perfectly  natural  that  we  should  understand  the  apostle 
as  speaking  of  these  disputed  days,  when  he  said,  "  One  man  esteem, 
eth  one  day  above  another :  another  esteemeth  every  day  alike." 

(2.)  The  entire  difference  \vhich  the  scripture  makes  between  the 
weekly  rest,  and  all  other  sabbatical  institutions, — in  its  being  appoin, 
ted  before  the  fall,  when  no  types  were  needed,  and  Avhen  the  whole 
race  were  comprehended  in  one  family, — its  being  in  memory  of  an 
event  equally  interesting  to  all  people, — and  its  incorporation  into  the 
moral  law  ; — furnishes  a  strong  reason  for  believing,  that  the  apostle 
did  not  mean  to  confound  it  with  those  holy  times  which  Avere  of  Jew. 
ish  origin. 

(3.)  If  the  apostles  had  designed  to  teach  us  that  the  Sabbath  was 
abolished,  they  would  never  have  paid  such  deference  as  they  did,  to 
the  first  day  of  the  week.  They  might  have  been  driven  by  the  preju- 
dices of  the  Jews  and  of  weak  believers,  to  pay  attention  to  the  holy 
seasons  which  Avere  observed  under  the  laAV  ;  but  this  could  furnish  no 
reason  for  their  fixing  on  a  new  day  for  their  holy  convocations.  When 
the  apostle  tells  the  Galatians  he  is  afraid  of  them,  because  they  obser. 
ved  days,  and  months,  and  times,  and  years,  it  is  not  consistent  to  be- 
lieve, that  he  intended  to  condemn  the  observance  of  the  first  day  of 
the  Aveek  as  a  Christian  sabbath  ;  for  he  informs  the  Corinthians,  that 
he  had  given  orders  to  the  churches  of  Galatia,  as  he  had  to  them,  to 
make  their  collections  for  the  saints  on  the  first  day  of  the  week.  Did 
he  not,  by  such  an  order,  sanction  their  regularly  assembling  on  that 
day  ?  And  Avas  not  this,  in  effect,  teaching  them  to  observe  a  holy 
day  ?  But  it  was  not  teaching  them  to  observe  days  Avhich  had  been 
divested  of  their  holiness.  The  observance  of  a  Aveekly  rest  by  the 
Christian  church,  and  that  on  a  different  day  from  the  one  Avhich  had 
before  been  observed,  furnishrs  a  satisfactory  proof,  that  it  is  to  be  in 
force  as  long  as  the  church  of  Christ  shall  remain  on  the  earth.  The 
proof  of  the  permanency  of  the  institution,  is  much  greater  than  if 
there  had  been  no  change  of  the  day. 

(4.)     The  grand  object  of  the  epistle  to  the  Hebr^Avs,  is  to  reconcile 


474  SA?fCTIFICATION    OF    THE    SABBATH. 

the  Old  and  New  Testament  dispensations.  In  the  fourth  chapter,  the 
writer  is  employed  in  showing  the  harmony  between  the  Old  and  New 
Testament  rests — between  the  rest  of  Canaan,  and  that  of  heaven — be. 
tween  the  rest  of  the  weekly  Sabbath,  observed  by  the  church  militant, 
and  the  eternal  sabbatism  of  the  church  triumphant.  And  in  doing 
this,  he  seems  to  have  found  it  in  his  way  to  tell  us  how  it  happened, 
that  the  Christian  church  should  keep  a  ditferent  day  from  that  which 
had  been  kept  before  the  advent ;  namely,  because  on  this  day  Christ 
ceased  from  his  work,  as  God  did  from  his,  when  the  creation  of  the 
world  was  completed.  The  4th  verse  of  the  chapter  reads  thus  :  "  For 
he  spake  in  a  certain  place  of  the  seventh  day,  on  this  wise  ;  And  God 
did  rest  the  seventh  day  from  all  his  woi'ks."  We  know  the  conse- 
quence of  this  rest  was,  that  he  instituted  a  sabbath  in  commemoration 
of  the  work  from  which  he  rested.  After  passing  over  four  verses, 
while  the  same  subject  is  still  in  view,  we  read  ;  "  There  remaineth 
therefore  a  rest  (in  the  Greek,  a  sabbatism)  to  the  people  of  God.  For 
he  that  has  entered  into  his  rest,  he  also  hath  ceased  from  his  own 
works,  as  God  did  from  his."  These  passages  being  compared,  pre- 
sent to  our  view  God  the  Creator  and  God  the  Redeemer,  as  ceasing 
from  their  respective  works,  and  by  this  means,  giving  existence  to  a 
sabbatism ;  the  former  of  which,  we  are  told,  was  the  seventh  day ; 
and  it  is  implied  that  the  other  rest  was  on  a  different  day,  namely,  the 
day  on  which  the  Redeemer  ceased  from  his  work. 

(5.)  That  it  was  not  the  design  of  the  gospel  dispensation  to  des- 
troy a  weekly  Sabbath,  may  fairly  be  inferred^from  the  incidental  men- 
tion which  the  apostle  John  makes  of  one  day  of  the  week,  as  distin- 
guished  from  all  the  others.  Speaking  of  an  extraordinary  manifest, 
ation  which  was  made  to  him,  he  says,  "  I  was  in  the  Spirit  on  the 
Lord's  day."  Here  one  day  of  the  week  is  distinguished  from  the 
others,  both  by  its  name,  and  by  a  memorable  occurrence  which  took 
place  upon  it.  By  the  distinctive  name,  "  the  Lord's  day,"  we  are 
taught,  both  what  day  of  the  week  is  intended,  and  what  is  the  specific 
character  of  the  day.  As  the  Lord's  body  means  Christ's  body — the 
Lord's  death,  Christ's  death — the  Lord's  table  and  supper,  Christ's  ta. 
ble  and  supper ;  so  the  Lord's  day  is  the  same  as  Christ's  day  ;  and 
denotes  that  day  on  which  he  arose  from  the  dead.  This,  we  knoAv, 
was  the  first  day  of  the  week  ;  and  from  the  commencement  of  the 
Christian  era,  it  has  borne  the  appellation  of  the  Lord's  day.  Its  name 
designates  the  specific  character  of  this  signalized  day.  It  implies, 
that  there  is  a  peculiar  sense  in  which  the  Lord  calls  the  hours  of  this 
day  his  own.  See  Isa.  Iviii.  13.  And  by  inference  it  implies,  that  we 
are  under  obligation  to  consecrate  these  hours  to  his  immediate  service. 
The  declaration  of  the  apostle,  that  he  was  in  the  Spirit  on  the  Lord's 
day,  naturally  leads  us  to  contemplate  it  as  a  day  which  the  Lord  de. 
lighteth  to  honor,  and  to  which  he  has  transferred  both  the  sanctity 
and  the  blessing  of  the  seventh  day  Sabbath. 

(6.)  That  the  observance  of  the  wc.kly  Sabbath  has  never  been 
laid  aside  by  the  Christian  church,  is  a  good  reason  for  believing  that 
it  was  not  the  design  of  the  apostolic  writings  to  declare  the  institution 
abrogated.  The  new  moons,  the  passover,  the  jubilee,  and  indeed  all 
consecrated  times  which  were  of  a  Jewish  origin,  were  either  not  ob. 


SA?JCTIF1CATI0>'    OF    THE    SABBATH.  475 

served  at  all  by  the  gentile  church,  or  were  soon  discontinued.  But 
the  weekly  Sabbath  has  been  retained  through  every  period,  down  to 
the  present  time.  It  has  been  vastly  profaned,  we  know  ;  but  this 
profanation  has  always  been  considered  as  the  fruit  of  declension  in 
the  purity  and  power  of  religion.  It  is  not  known  that  any  denomina. 
fion  have  proscribed  the  weekly  Sabbath,  or  taught  that  its  observance 
was  dangerous  to  the  interests  of  religion.  But  if,  through  the  medi- 
um of  what  Paul  wrote  on  this  subject,  Christ  had  intended  to  abolish, 
not  only  those  holy  days  and  seasons  which  were  peculiar  to  the  Jew- 
ish dispensation,  but  also  the  weekly  Sabbath,  is  it  not  strange  that, 
during  eighteen  hundred  years,  he  has  not  led  his  people  to  discontinue 
its  observance,  as  they  have  the  observance  of  the  passover,  and  other 
Jewish  solemnities  ? 

Finally.  It  is  a  potent  reason  why  we  should  construe  the  passa- 
ges in  question,  (provided  it  can  be  done  without  wresting  them,)  so 
as  not  to  imply  an  abolishing  the  weekly  Sabbath  ;  that  its  abolition 
would  have  been  highly  injurious,  not  to  say  destructive,  to  the  prog- 
ress  of  the  gospel.  The  Sabbath  is  so  essential,  that  we  can  hardly 
see  how  the  cause  of  religion  can  be  upheld  and  advanced  without  it. 
Were  the  children  of  God  deprived  of  the  help  which  it  affords  them, 
to  grow  in  knowledge,  and  grace,  and  preparation  for  their  eternal 
rest,  they  would  consider  the  privation  to  be  among  the  greatest  of 
calamities.  They  can  scarcely  imagine  anything  that  would  be  more 
prejudicial  to  their  best  interests.  And  to  such  as  are  yet  held  in  the 
bond  of  iniquity,  the  abolition  of  the  Sabbath  would  be  a  still  greater 
calamity.  They  need  the  duties  and  influences  of  this  hallowed  day, 
as  means  of  arresting  their  attention  to  their  spiritual  concerns,  and 
effecting  their  escape  from  the  wrath  to  come.  Experience  has  shown 
the  force  of  this  remark  ;  for  wherever  the  Sabbath  is  so  prostrated, 
that  its  sacredness  and  its  appropriate  exercises  are  not  known,  there 
the  strong  man  armed  holds  an  undisturbed  dominion  over  the  minds 
of  the  children  of  men. 

The  importance  of  having  one  consecrated  day  in  the  week,  is,  in 
effect,  acknowledged  by  all  denominations  of  the  Christian  church ; 
since  they  are  all  in  the  practice  of  holding  religious  meetings  with 
this  frequency.  Let  those  who  assert  that  God  has  not  transferred  the 
holiness  of  the  seventh  to  the  first  day,  but  that  he  has  abolished  the 
Sabbath,  tell  us  how  they  justify  their  own  practice  of  statedly  meet- 
ing, for  religious  purposes,  on  the  first  day  of  the  week.  If  the  apos- 
tle, by  his  remarks,  meant  to  inculcate  the  abrogation  of  the  Aveekly 
Sabbath  along  with  the  rest,  would  he  not  address  these  persons  as  he 
did  the  Galatians,  and  tell  them  that,  because  they  observed  days, 
he  was  afraid  of  them  ?  Perhaps  they  will  say  that,  though  they  do 
not  consider  the  first  day  of  the  week  as  holy  time,  yet  they  have  no 
objection  to  having  a  day  for  rest  and  worship,  provided  its  observance 
be  not  considered  as  obligatory,  on  account  of  its  being  enjoined  in 
the  fourth  commandment.  What  scripture  precept,  then,  shall  we 
have  to  direct  us  how  to  spend  this  day  of  rest  ?  Or  shall  it  be  under 
the  control  of  no  law  ?  Ought  we  to  esteem  it  an  advantage,  to  have 
our  day  of  religious  rest  divested  of  all  rules  for  its  proper  observance'? 
While  the  sabbatical  institutions  peculiar  to  the  Jews,  remained  in 


476  JANCTIFICATION    OF    TUB    SABBATH. 

force,  it  was  a  privilege  to  them,  as  well  as  needful  fur  the  honor  of 
God,  that  these  institutions  should  be  accompanied  with  divine  direc- 
tions for  their  right  observance.  Had  God  revoked  the  precepts 
which  guided  them  in  their  observance  of  the  passover  and  other  feasts, 
and  still  required  them  to  retain  the  feasts  themselves,  they  would,  like 
the  hoJydays  of  Christendom,  have  proved  a  real  injury  to  the  cause  of 
religion.  If  we  still  have  a  weekly  rest,  the  observance  of  which  is 
sanctioned  by  such  high  authority  as  apostolic  example,  it  must  be  of 
great  importance  to  the  interests  of  religion,  that  we  have  directions 
from  God  how  to  keep  such  a  day :  for  without  such  directions,  this 
leisure  day  might  prove  a  serious  impediment  to  the  very  cause  it  was 
designed  to  advance.  Without  such  directions,  we  should  be  without 
any  proper  means  of  rescuing  it  from  abuse. 

Now  we  need  just  such  a  rule  as  the  fourth  commandment,  to  teach 
us  how  w^e  may  so  keep  the  Sabbath  as  to  bring  glory  to  God,  and 
profit  to  ourselves.  And  it  is  wholly  unaccountable  that  the  apostles, 
in  apprising  us  of  a  change  in  the  day  for  religious  worship,  gave  no 
particular  directions  how  to  observe  it,  unless  we  suppose  them  to  have 
viewed  the  fourth  commandment  as  fully  applicable  to  the  first  day  of 
the  week  ;  in  which  case,  no  directions  were  necessary.  The  Chris- 
tian church  needed  only  to  be  informed  which  was  the  day  to  be  kept; 
— with  respect  to  the  manner  of  keeping  it,  they  had  elsewhere  receiv- 
ed  instruction.  Various  precepts  in  the  Old  Testament,  and  especially 
the  fourth  commandment,  had  made  them  well  acquainted  with  the  na- 
ture  of  holy  time,  and  with  its  appropriate  exercises.  The  Old  Test- 
ament Sabbath  the  Lord  called  his  day,  and  therefore  required  it  to  be 
devoted  to  his  immediate  service.  See  Isa.  Iviii.  13.  If,  then,  the 
New  Testament  Sabbath  is  "  the  Lord's  day,"  it  is  a  fair  inference  that 
it  is,  in  like  manner,  to  be  devoted  exclusively  to  his  service. 

Enough,  I  trust,  has  been  said  to  convince  every  reader,  that  the 
vSabbath  is  both  a  divine  and  a  highly  important  institution  ;  and  thai 
the  scriptures  of  both  Testaments  unite  their  testimony  in  favor  of  its 
perpetuity,  and  of  our  obligation  to  its  strict  observance. 


THE      ARTICLE      IIARMO^IZED. 

The  duty  of  sanctifying  the  Sabbath,  fully  accords  with  the  two 
which  we  have  already  considered,  namely,  the  duty  of  worshiping 
Ciod,  and  that  of  seeking  an  acquaintance  with  his  holy  word.  The 
Sabbath  affords  us  great  advantages  for  the  performance  of  both  these 
duties  ;  and  its  annihilation  would  prove  exceedingly  detrimental  (if 
not  ruinous)  to  the  worship  of  God,  and  to  the  acquisition  of  divine 
knowledge.  There  is  a  harmony  between  the  Lord's  having  a  day  of 
his  own,  and  his  having  a  book  of  his  own.  And  is  there  not  reason 
to  expect,  that  they  who  now  take  a  stand  against  his  day,  will  in  the 
end  be  found  in  opposition  to  his  word  1 

Between  the  duty  enjoined  in  the  fourth  commandment,  and  the 
great  truths  which  we  are  required  to  believe,  there  is  an  entire  con- 
gruity.  How  evidently  does  this  duty  agree  with  the  first  three  Arti- 
cles  of  our  doctrinal  series.     If  there  be  an  infinite  Being,  who,  for  his 


SANCTIFICATION    OF   THE    SABBATH.  477 

own  glory,  made  all  things,  and  orders  all  events  ;  and  if  wc  are  not 
only  the  workmanship  of  his  hands,  but  the  subjects  of  his  moral  gov- 
ernment— not  only  dependent  on  him  for  all  we  enjoy,  but  accountable 
to  him  for  all  we  do  ;  then  are  we  bound  by  every  consideration  both 
of  interest  and  duty,  to  love  him  supremely  and  obey  him  implicitly. 
For  us,  and  for  rational  creatures  every  where,  godliness  is  not  only 
becoming  but  indispensable.  Without  it,  we  can  neither  enjoy  the 
displays  of  God's  glory,  nor  become  the  voluntary  instruments  of  pro- 
moting it — can  neither  be  happy  ourselves,  nor,  in  any  proper  sense, 
make  our  fellow  creatures  happy.  Now  if  godliness  is  so  indispensa- 
ble  to  our  becoming  the  objects  of  God's  complacency,  and  enjoying 
his  favor  both  here  and  hereafter,  would  he  not  provide  us  with  the 
most  powerful  and  efficient  means  for  its  promotion  ?  And  what  bet- 
ter means,  in  our  view,  could  he  have  provided,  than  that  which  is 
afforded  us  in  the  weekly  Sabbath  ?  Let  us  briefly  consider  two  ways 
in  which  this  institution  tends  to  promote  godliness. 

1.  It  promotes  it,  by  reminding  us  of  God,  and  of  the  important 
relation  subsisting  between  him  and  ourselves.  Nothing  is  more  cer- 
tain, than  that  godliness  can  not  be  maintained  where  God  is  not  re- 
membered. "  The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God."  Ps.  ix.  17.  In  a  world  like  ours,  where  so  much 
secular  business  must  be  transacted,  and  toilsome  labor  performed,  and 
where  we  are  liable  to  be  absorbed  with  numerous  and  harassing 
cares,  there  is  great  danger  that  God  and  eternal  things  will  find  no 
place  in  our  thoughts.  But  the  weekly  recurrence  of  a  day  consecrated 
to  the  immediate  service  of  God,  is  calculated  to  prevent  so  undesirable 
a  result.  During  one  day  of  each  Aveek,  we  are  reminded  that  there 
is  a  supreme  Being,  whose  creatures  we  are,  and  on  whom  we  are 
dependent  for  all  that  we  possess  or  hope  for,  both  in  time  and  eternity. 
And  the  transfer  of  the  Sabbath  from  the  seventh  to  the  first  day  of 
the  week,  reminds  us  of  the  infinite  love  which  God  has  manifested 
to  our  guilty  world,  in  giving  his  only  begotten  Son  to  die  for  our 
redemption. 

2.  The  Sabbath  is  remarkably  adapted  to  promote  godliness,  because 
the  appropriate  exercises  of  the  day  are  wholly  of  a  religious  nature, 
and  because  those  secular  pursuits  which  are  not  in  themselves  sinful, 
and  which  we  are  even  under  obligation  to  follow  on  other  days,  are 
strictly  forbidden  on  this.  Not  only  are  we  required  to  abstain  from 
worldly  business,  but  even  from  Avorldly  conversation  and  thoughts. 
Our  discourse  is  to  be  spiritual,  and  our  contemplations  are  to  be  fas- 
tened  on  heavenly  things.  Who  can  not  see  that  a  day  thus  kept, 
must  contribute  very  much  to  the  promotion  of  godliness. 

Methinks  every  one  who  will  turn  his  attention  to  the  subject,  will 
perceive  a  manifest  agreement  between  the  institution  of  the  Sabbath, 
and  our  first  three  doctrinal  Articles.  They  who  truly  keep  the  Sab- 
bath, do  by  this  act  declare,  that  they  believe  there  is  a  God — that  he 
is  the  Creator  of  the  world — and  that  his  will  is  law  to  his  creatures. 
Their  cheerful  obedience  to  the  fourth  commandment,  when  the  breach 
of  it  would  not  expose  them  to  punishment  from  their  fellow  men,  or 
even  to  their  reproach,  furnishes  a  greater  evidence  of  subjection  to 
the  supreme  Lawgiver,  than  does  their  obedience  to  those  commands, 

GO 


478  SANCTIFICATION    OF   THE    SABBATH. 

the  breach  of  which  will  awake  against  them  the  sword  of  civil  jus- 
tice. The  commandment  which  requires  the  sanctification  of  the 
Sabbath,  is  put  in  the  midst  of  the  precepts  of  the  moral  law,  and  is 
well  calculated  to  give  force  to  all  the  rest ;  and  a  disregard  to  this, 
has  a  manifest  tendency  to  benumb  our  sense  of  obligation  with  respect 
to  the  law  in  general.  And  if  civil  magistrates  knew  how  much  an 
obedience  to  this  divine  injunction  did  towards  forming  good  members 
of  society,  as  guardians  of  the  public  morals,  and  as  enemies  of  crime, 
they  would,  by  their  own  example,  reverence  the  Sabbath,  and  studi- 
ously  avoid  every  enactment  which  should  be  calculated  to  bring  it 
into  contempt  among  their  fellow  citizens. 

The  fourth  doctrinal  Article  relates  to  man's  apostacy  from  God. 
There  is  no  want  of  agreement  between  such  a  doctrine,  and  the  duty 
which  I  am  now  urging  ;  unless  it  can  be  shown,  that  our  apostacy 
from  God  has  released  us  from  obligation  to  acknowledge  him  as  the 
Creator  and  Governor  of  the  world.  Man's  apostacy  from  God,  how- 
ever, suggests  the  only  reason  why  the  very  existence  of  a  Sabbath, 
has  been  forgotten  in  so  great  a  part  of  the  world,  even  where  the  ori- 
ginal division  of  time  into  weeks  is  still  remembered  ;  and  also  why 
many,  who  are  reminded  of  the  original  institution  by  an  explicit  rev- 
elation from  God,  do  not  unite  in  its  sanctification. 

The  ffth  Article  of  the  doctrinal  series,  relates  to  the  atonement 
made  for  sin  by  the  death  of  Christ.  The  Sabbath,  transferred  as  it 
now  is  to  that  day  of  the  week  on  which,  by  his  resurrection,  the  Sav- 
ior completed  the  work  of  redemption,  is  well  adapted  to  render  the 
doctrine  contained  in  that  Article,  precious  to  our  souls.  The  creation 
of  new  heavens  and  a  new  earth,  has,  in  a  sense,  caused  the  former 
heavens  and  earth  to  be  forgotten.     Isa.  Ixv.  17. 

The  sixth  Article  shows,  that  in  view  of  the  atonement,  a  free  offer 
of  salvation  is  made  to  every  man.  Ministers  of  reconciliation  are 
appointed  to  tender  this  offer,  by  publicly  preaching  the  gospel.  And 
in  harmony  with  this,  they  are  furnished  with  a  day  for  the  regular 
exercise  of  their  ministry.  They  are  required  to  preach  the  word  in 
season,  and  out  of  season.  The  Sabbath  is  the  time  they  chiefly 
depend  on,  to  unfold  the  terms  of  salvation,  and  beseech  their  fellow 
men  to  be  reconciled  unto  God.  It  is  the  day  for  blowing  the  gospel 
trumpet. 

Passing  over  the  intermediate  Articles  of  the  first  division,  I  come 
to  the  last  hut  one,  namely,  that  which  brings  into  view,  among  other 
things,  the  eternal  rewards  of  the  righteous  in  heaven.  There  is  a 
very  observable  agreement  between  such  a  belief,  and  such  a  duty  as 
the  sanctification  of  the  Sabbath.  The  Sabbath  is  designed  as  an  ex- 
traordinary season  of  preparation  for  heaven,  and  also  as  a  striking 
emblem  of  that  holy  rest.  The  Sabbath  is  a  resting  from  the  business 
of  this  world  for  one  day  :  in  heaven,  there  is  a  perpetual  cessation 
from  all  such  business.  It  is  a  day  devoted  to  the  immediate  service 
of  God  ;  and  in  heaven,  God  will  be  worshiped  without  intermission. 
They  who  believe  there  is  a  heaven  of  entire  devotedness  to  God,  and 
whose  hearts  rejoice  in  this  belief,  can  not  feel  indifferent  towards  the 
day  which  the  Lord  has  sanctified. 

There  is  a  harmonv  between  the  sanctification  of  the  Sabbatii,  and 


3ANCTIFICATI0X    OF    THE    SABBATH.  479 

the  religion  of  the  heart.  Benevolence  embraces  the  glory  of  God, 
and  the  good  of  the  whole  world  ;  and  by  the  light  of  revelation,  they 
who  possess  this  affection  can  see,  that  the  sanctification  of  the  Sab- 
bath  is  intimately  connected  with  the  glory  of  God  and  the  good  of 
men.  Complacency,  considered  as  one  of  the  fruits  of  the  Spirit,  has 
pleasure  in  holiness,  and  calls  the  Sabbath  a  delight,  the  holy  of  the 
Lord  honorable.  Its  holy  services  are  attractive  to  holy  minds. — 
Reconciliation  to  God  will  not  refuse  to  submit  to  the  law  of  the  Sab- 
bath. Repentance,  faith,  hope,  and  humility,  all  accord  with  the  duty 
of  sanctifying  the  Sabbath.  It  is  a  day  which  eminently  favors  their 
exercise,  and  fosters  their  growth.  A  thirst  after  righteousness,  or  a 
desire  for  a  growth  in  grace,  is  included  in  the  experience  of  all  such 
as  are  born  of  the  Spirit ;  and  to  all  such,  the  holy  day  must  be  "  the 
queen  of  days."  Self -denying  feelings  help  constitute  the  religion  of 
the  heart,  and  self-denying  actions,  the  religion  of  the  life.  In  the 
spirit  of  self-denial,  we  shall  be  willing  to  keep  the  Sabbath  in  earing 
time  and  in  harvest.  We  shall  be  willing  to  suspend  a  journey  on 
which  we  may  have  entered,  rather  than  dishonor  God,  grieve  the 
hearts  of  his  friends,  and  give  countenance  to  his  enemies.  Thank- 
fulness has  place  in  every  regenerated  heart.  And  will  not  thankful- 
ness very  naturally  manifest  itself,  in  a  strict  and  conscientious  obser- 
vance  of  the  Lord's  day ;  since  its  observance  is  an  acknowledgment, 
that  we  are  indebted  to  him  for  all  the  blessings  of  creation,  and  for 
the  still  greater  blessings  of  redemption  ? 

It  has  been  shown  that  experimental  religion  is  truth  in  the  heart, 
and  that  it  has  a  direct  tendency  to  lead  us  into  conformity  to  the 
truth,  in  our  external  conduct.  Now  if  keeping  holy  the  Sabbath  is 
one  branch  of  practical  truth,  (as  I  trust  it  has  been  shown  to  be,) 
then  all  those  experimental  feelings  which  are  genuine,  will  have  a  ten- 
dency to  prepare  us  thus  to  keep  it.  When  God  has  once  made  known 
to  us  his  holy  Sabbath,  we  do  not  walk  in  the  truth,  unless  we  regard 
it :  and  without  regarding  it,  we  can  not  give  scriptural  evidence  that 
the  truth  is  in  us. 

REMARKS. 

1.  A  conscientious  and  strict  regard  to  this  part  of  practical  reli- 
gion, furnishes  one  good  evidence  of  godly  sincerity.  That  a  proper 
observance  of  the  holy  Sabbath,  constitutes  no  unimportant  article  in 
the  obedience  even  of  the  gentile  church,  may  be  learned  from  a  pre- 
diction  in  the  prophecy  of  Isaiah  :  "  Also  the  sons  of  the  stranger,  that 
join  themselves  to  the  Lord,  to  serve  him,  and  to  love  the  name  of  the 
Lord,  to  be  his  servants,  every  one  that  keepeth  the  Sabbath  from  pol- 
luting it,  and  taketh  hold  of  my  covenant."  Again  ;  "  From  one  Sab- 
bath to  another,  shall  all  flesh  come  to  worship  before  me,  saith  the 
Lord."  A  man's  refraining  from  external  violations  of  the  sixth,  sev- 
enth, and  eighth  commands  of  the  decalogue,  does  not,  at  the  present 
day,  furnish  as  much  evidence  of  his  regard  to  divine  authority,  as  is 
afforded  by  his  refraining  from  breaches  of  the  fourth  command  ;  for 
these  last  expose  him  neither  to  fine,  imprisonment,  nor  disgrace.  One 
may,  however,  manifest  much  external  regard  to  the  Sabbath,  and  yet 


480  SANCTIFICATION    OF    THE    SABBATH. 

have  no  piety.  If,  while  lie  avoids  some  breaches  of  the  Sabbath,  he 
allows  himself  in  others,  there  is  reason  to  fear  that  he  does  not  at  all 
regard  the  day  to  the  Lord.  But  he  who  refrains  from  secular  busi- 
ness of  every  kind ;  that  which  can  be  done  in  secret,  as  well  as  that 
which  is  open ;  also  from  amusements,  and  from  conversing  or  read- 
ing  on  secular  topics  ;  who  does  not  even  allow  his  thoughts  to  be 
occupied  with  such  concerns  ;  who  not  only  refrains  from  these  vio- 
lations of  the  Sabbath,  but  performs  all  its  appropriate  duties,  conse- 
crating it,  from  beginning  to  end,  to  the  immediate  service  of  God  ; 
and  who  at  the  same  time  has  unfeigned  delight  in  a  Sabbath  thus 
kept : — such  a  man  has  reason  to  hope  that  he  has  taken  hold  of  God's 
covenant. 

2.  In  view  of  the  influence  exerted  by  the  Sabbath,  in  preserving 
the  knowledge  of  God,  and  a  sense  of  obligation  to  him  as  our  Creator 
and  Redeemer,  it  is  not  strange  that  infidelity  should  strive  hard  for  its 
obliteration.  Those  French  infidels  whose  avowed  object  was  to 
crush  the  religion  of  Christ,  devised  a  plan  well  adapted  to  accomplish 
their  object,  when  they  procured  the  enactment  of  a  law  to  substitute 
weeks  of  ten,  for  weeks  of  seven  days.  They  who  think  all  religion 
to  be  priestcraft,  and  that  our  world  would  do  much  better  without, 
than  with  it,  must,  of  course,  wish  the  Lord's  day  to  be  either  forgot- 
ten, or  divested  of  its  hallowed  character.  So  long,  therefore,  as  there 
are  those  among  us,  who  prefer  atheism  to  the  worship  of  God,  or  the 
religion  of  nature  to  that  of  revelation,  we  must  expect  to  see  the 
claims  of  the  Sabbath  meet  with  violent  opposition.  If  any  of  the 
members  of  Christ's  church  take  part  against  the  Sabbath,  by  disre- 
garding its  injunctions,  or  speaking  lightly  of  its  strict  observance,  they 
are  doing  much  to  prolong  the  reign  of  the  prince  of  darkness.  He  is 
doubtless  gratified  in  having  that  church,  whose  destruction  he  is 
seeking,  filled  with  members  who  greatly  pollute  the  Sabbath,  and 
who  speak  contemptuously  of  such  as  are  conscientious  in  its  obser- 
vance. 

3.  In  view  of  this  part  of  practical  religion,  we  discover  one  way 
in  which  the  nations  of  Christendom,  in  distinction  from  those  of  the 
pagan  world,  can  manifest  their  impiety  and  disregard  to  divine  au- 
thority. By  means  of  the  inspired  writings  which  they  have  in  their 
hands,  they  know  that  the  Creator  has  reserved  one  day  in  the  week, 
to  be  consecrated  to  his  immediate  service.  If  they  refuse  thus  to 
consecrate  this  day,  they  practically  deny  his  supreme  authority.  They 
seem  to  say,  Who  is  the  Lord,  that  he  should  claim  from  us  one  seventh 
part  of  our  time  ?  Our  time  is  our  own  :  who  is  Lord  over  us  ? — 
Among  the  sins  peculiar  to  Christian  nations.  Sabbath  profanation  is 
one  of  the  most  common  and  flagi'ant.  There  are  extensive  portions 
of  the  Christian  world,  where  the  Sabbath  is  chiefly  distinguished  as 
a  day  of  revelry  and  vain  mirth.  Could  the  nations  of  Christendom 
take  a  proper  view  of  this  sin,  and  weigh  it  in  the  balance  of  the 
sanctuary,  they  would  tremble  for  fear  of  the  righteous  judgments  of 
Heaven. 

4.  In  view  of  the  intimate  relation  that  a  proper  observance  of 
the  Sabbath  has  to  the  honor  of  God,  the  advancement  of  his  cause, 
and  the  best  good  of  the  nation,  there  is,  at  the  present  period,  scarcely 


PROFESSION    OF    CHRISTIANITY.  481 

any  other  evil,  which  appears  so  affecting  to  the  Christian  patriot,  as 
tJie  growing  profanation  of  this  consecrated  day.  He  perceives  that, 
in  the  eyes  of  the  public,  it  is  fast  losing  that  hallowed  character,  with 
which  the  divine  command  has  invested  it ;  that  it  is  becoming  more 
and  more  a  day  both  for  business  and  amusement ;  and  especially 
that  its  profanation  by  traveling,  is  rapidly  increasing.  How  is  he 
pained  to  learn,  that  on  all  our  internal  waters,  whether  rivers  or  ca- 
nals,  no  distinction  is  known  between  holy  and  common  time — be- 
tween the  day  the  Lord  has  given  us  for  His  worship,  and  those  he 
has  given  us  for  doing  our  own  work.  There  is  scarcely  a  Sabbath 
when  he  can  repair  to  the  sanctuaiy,  without  being  disturbed  by  "  the 
noise  of  a  whip,  and  the  noise  of  the  rattling  of  wheels,  and  of  the 
prancing  horses,  and  of  the  jumping  chariots."  He  notices  that  vehi- 
cles of  all  descriptions,  for  the  transportation  of  persons  and  property, 
are  suffered  to  pass  Avithout  check  or  reproof :  and,  what  to  him  is  a 
very  painful  circumstance,  he  perceives  that  this  way  of  desecrating 
holy  time,  is  sanctioned  by  that  law  of  the  land  which  authorizes  the 
public  mail  to  be  transported  on  this  day ;  thus  giving  countenance  to 
all  that  stage-traveling  by  which  the  Sabbath  is  greatly  polluted. 
Whatever  apology  the  statesman  may  make  in  justification  of  Sabbath 
mails,  the  Christian,  with  his  Bible  open  before  him,  can  view  them  in 
no  olher  light  than  that  of  a  national  profanation  of  the  Lord's 
DAY.  That  man,  whose  hopes  concerning  his  country's  prosperity,  rise 
or  fall,  according  as  he  views  her  ways  to  be  pleasing  or  displeasing  to 
God,  can  not  look  upon  all  this  wilful  disregard  of  the  law  of  the  Sab- 
bath, without  deep  emotions.  Often  does  he  sigh  out  a  wish,  that  some 
Nehemiah  might  be  raised  up,  with  sufficient  wisdom  and  courage  to 
contend  with  all  classes  of  society,  not  excepting  the  rulers  of  the 
land,  to  bring  them  back  to  that  strict  and  exemplary  observance  of 
the  Lord's  day,  which  characterized  our  puritan  forefathers. 


ARTICLE     IV. 

It  is  incumbent  on  all  the  real  friends  of  God  to  make 

AN    OPEN    avowal    OF    THEIR    FRIENDSHIP,    BY   JOINING     THEMSELVES 
TO    HIS    VISIBLE    CHURCH,    AND    SUBMITTING    TO    ITS     DISCIPLINE. 

To  give  a  clear  view  of  the  duty  which  is  here  inculcated,  I  shall 
show,  I.  That  God  has  a  visible  church  on  the  earth  ;  II.  That  it  is 
incumbent  on  all  his  friends  to  attach  themselves  to  it  by  an  open 
profession — to  observe  its  divinely  appointed  institutions,  and  submit 
to  its  discipline,  to  the  end  of  life  ;  and,  III.  That  this  ranks  among  the 
duties  of  the  first  table  of  the  law. 

I.     God  has  a  visible  church  on  the  earth.     Bv  the  visible  church, 


482  PKOFESSION    OF    CHRISTIANITY. 

is  meant  that  religious  community,  or  divine  commonwealth,  which  is 
an  object  of  vision  and  of  public  observation.  The  church,  in  the 
most  restricted  sense  of  the  word,  is  composed  of  those  only  who  are 
sanctified.  This  is  the  "  church  of  the  first  born,  who  are  written  in 
heaven ;"  who  are  not  only  within  the  visible  kingdom  of  God,  but 
have  the  kingdom  of  God  within  them  ;  and  who  are  so  joined  unto 
the  Lord  Jesus  Christ,  as  to  be  one  spirit  with  him.  The  names  and 
number  of  these  hidden  ones,  are  known  only  to  the  Searcher  of  hearts  : 
but  the  church,  considered  as  a  visible  kingdom,  is  known  to  men. 
The  number  and  names  of  its  members  can  be  precisely  ascertained. 
Since  some  imagine,  that  God  never  designed  his  church  should  have 
any  other  visibility  than  what  is  produced  by  the  good  works  of  his 
people  ;  and  hence  conclude,  that  an  explicit  profession  of  religion 
constitutes  no  part  of  Christian  duty  ;  I  shall  proceed  to  show,  that  it 
is  manifestly  the  will  of  God  that  his  church  should  have  a  visible 
form,  capable  of  being  recognized  by  the  inhabitants  of  the  earth. 

1.  The  visible  form  of  the  church  is  proved  by  those  representa- 
tions  which  make  it  consist  of  two  sorts  of  members,  perfectly  unlike 
in  their  character.  The  kingdom  of  heaven,  which  is  one  name  for 
the  church,  is  compared  to  "  a  net  that  was  cast  into  the  sea,  and 
gathered  of  every  kind ;  which,  when  it  was  full,  they  drew  to 
shore,  and  sat  down  and  gathered  the  good  into  vessels,  but  cast  the 
bad  away."  The  same  thing  is  illustrated  by  the  parable  of  the  ten 
virgins  ;  all  of  whom  made  the  same  profession,  and  entertained  hopes 
of  future  blessedness  ;  and  yet  were  so  radically  different,  that  while 
half  of  them  were  called  wise,  the  other  half  were  called  foolish.  If 
the  church  comprehended  none  bat  the  truly  pious,  then,  even  in  the 
most  degenerate  times,  its  members  would  all  be  of  one  character. 

2.  The  visible  form  of  the  church  is  made  evident,  by  the  authority 
it  has  received  to  admit  and  exclude  its  ow^n  members.  The  church 
at  Jerusalem,  from  time  to  time  received  certain  definite  numbers  into 
its  communion.  It  is  also  evident  that  this,  and  all  the  other  churches 
of  Christ,  were  authorized  to  cast  out,  as  well  as  to  admit  members. 
There  is  an  explicit  command  of  Christ,  confirmed  by  apostolic 
injunctions,  to  cast  out  and  disown  the  unworthy  members  of  hia 
church.  This  would  be  without  meaning,  if,  by  the  church,  no  visible 
community  had  been  intended.  On  such  a  supposition,  the  work  of 
admitting  and  excluding  would  belong  to  God  alone  :  and  we  know 
that  he  never  excludes  any  whom,  through  grace,  he  has  once 
brought  in. 

3.  That  the  church  is  a  visible  kingdom,  may  be  learned  from  the 
explicitness  with  which  men  are  spoken  of  as  professing  their  member, 
ship  in  it.  Under  the  Old  Testament,  they  avouched  the  Lord  to  be 
their  God.  They  did  not  consider  it  enough  to  have  his  covenant  in 
their  heart ;  they  also  "  took  it  in  their  mouth."  They  stood  before 
the  Lord,  even  their  whole  congregation,  to  enter  into  covenant  with 
the  Lord  their  God,  and  into  his  oath.  This  pubUc  covenanting  was 
repeated  by  the  church,  then  called  "  the  congregation  of  the  Lord," 
time  after  time ;  by  which  solemn  transaction,  their  successive  gener- 
ations  subscribed  with  their  own  hand  unto  the  Lord.  Under  the 
New  Testament,  there  is  the  same  evidence  of  the  church's  visibility : 


PKOFESSION    OF    CHRISTIANITY.  483 

they  who  believed,  named  the  name  of  Christ,  and  confessed  him 
before  men.  Paul  reminded  Timothy  that  he  had  professed  a  good 
profession  before  many  witnesses  ;  and  in  the  same  epistle,  he  speaks  of 
good  women  as  professhig  godliness.  He  also  exhorts  the  Hebrew 
converts  to  hold  fast  the  profession  of  their  faith. 

4.  There  are  divinely  appointed  ordinances  which  are  peculiar  to 
the  church ;  and  this  proves  it  to  be  a  visible  community.  Ever  since 
the  days  of  Abraham,  there  has  been  an  external  seal  of  the  right- 
eousness  of  faith.  This  seal  was  appointed  to  be  the  distinguishing 
badge  of  the  church.  The  passover,  and  some  other  feasts  which 
were  enjoined  under  the  typical  dispensation,  were  to  be  observed  by 
iione  besides  the  commonwealth  of  Israel,  and  those  strangers  who 
became  incorporated  with  them,  not  as  a  civil,  but  as  an  ecclesiastical 
community.  The  typical  feasts  have  all  ceased  ;  but  the  Lord's  supper, 
which  is  commemorative  of  the  death  of  Christ,  is  to  be  observed  in 
the  church  until  his  second  coming.  These  positive  institutions  could 
never  have  been  observed,  had  not  a  visible  form  been  given  to  the 
household  of  faith. 

Christ  also  enjoined  on  his  church  an  ecclesiastical  government,  pe- 
culiar  to  itself.  Since  the  means  by  which  this  government  is  main- 
tained, are  wholly  of  the  moral  kind,  they  cause  no  interference  with 
any  of  the  other  governments  under  which  Christians  live.  As  a 
kingdom  of  truth  and  righteousness,  the  church  is  required  to  govern 
itself.  Christ  has  made  it  the  duty  of  every  member  who  is  grieved 
with  the  heresy,  or  the  unchristian  conduct  of  his  brother,  to  tell  hira 
his  fault  in  private,  and  endeavor  to  reclaim  him — if  unsuccessful,  to 
take  with  him  one  or  two  others,  that  they  may  unitedly  strive  to  bring 
the  offending  brother  to  repentance — if  still  unsuccessilil,  to  bring. the 
matter  before  the  church  : — and  if  the  offender  "  neglect  to  hear  the 
church,"  he  is  to  be  "  as  a  heathen  man  and  a  publican."  See  Matt, 
xviii.  15 — 17.  It  is  made  the  duty  of  the  church,  not  only  to  excom- 
municate,  but  to  note,  such  an  incorrigible  member,  and  have  no 
company  with  him  ;  that,  if  possible,  he  may  be  ashamed,  repent,  and 
return  to  his  duty.  2  Thess.  iii.  14.  1  Cor.  v.  5 — 11.  Now  if  the 
church  of  Christ  were  not  a  known  body  of  men,  capable  of  being 
distinguished  from  others,  how  could  a  complaint  be  brought  before 
them  or  how  could  their  decision  be  had  on  the  case  ? 

II.  The  existence  of  a  visible  church  being  proved,  I  proceed  to 
show  that  it  is  the  incumbent  duty  of  all  the  friends  of  God,  to  seek  to 
attach  themselves  to  it,  and  to  observe  its  ordinances,  submit  to  its  disci- 
pline, and  adhere  to  its  holy  interests,  through  life.  There  is  a  sense, 
an  important  sense,  in  which  all  men  are  under  obligation  to  come 
into  the  church  of  Christ.  This  is  the  standard  which  the  Lord  hath 
pitched.  It  is  the  kingdom  of  reconciliation,  set  up  in  this  world  of 
rebellion.  If  man's  apostacy  from  his  Creator  was  wrong,  it  is  clearly 
the  duty  of  the  whole  race  to  renounce  allegiance  to  the  god  of  this 
world,  and  return  to  him  from  whom  they  have  revolted.  The  long 
continuance  of  our  revolt,  has  not  changed  its  nature  and  made  it  right. 
The  God  of  heaven,  whose  character  is  immutably  the  same,  is  still 
our  Creator  and  rightful  Sovereign  :  as  soon,  therefore,  as  we  know 
that  he  has  set  up  a  kingdom  among  men,  the  design  of  which  is  to 


484  PROFESSION    OF   CHRISTIANITY. 

subvert  that  of  the  prince  of  darkness,  it  is  incumbent  on  us  to  give  it 
the  most  cordial  welcome.  We  ought  all,  without  exception,  and 
without  delay,  to  turn  from  the  power  of  Satan  unto  God  ;  and  to  make 
this  manifest,  by  separating  ourselves  from  the  subjects  of  the  one,  and 
joining  ourselves  to  those  of  the  other. 

No  change  of  heart  is  necessary,  to  bring  us  under  obligation  to  take 
the  side  of  Christ  against  the  devil,  and  the  side  of  the  church  against 
its  enemies.  But  the  obligation  to  profess  friendship  to  Christ,  sup- 
poses that  the  obligation  to  exercise  it,  has  been  already  complied 
with.  To  make  a  profession  is  something  more  than  an  acknow- 
ledgment that  we  are  under  obligation  to  love  God  ;  it  is  declaring 
that  we  do  love  him ;  or,  at  least,  that  such  is  the  hope  we  entertain 
of  ourselves.  Duties  of  all  classes,  both  religious  and  secular,  and 
duties  enjoined  on  all  men,  whether  good  or  bad,  are  required  to  be 
performed  in  the  same  holy  manner  ;  but  there  are  many  duties  en- 
joined, where  no  evidence  of  the  goodness  of  our  heart,  is  made  a 
pre-requisite  to  their  performance.  The  sinner,  as  well  as  the  saint, 
is  required  to  pray ;  and  to  pray  with  a  holy  heart ;  but  he  is  not  to 
wait  for  evidence  that  his  heart  is  holy,  before  he  engages  in  this  duty. 
In  making  a  profession  'of  religion,  however,  it  is  quite  otherwise  ; 
for  the  church  is  manifestly  designed,  as  to  its  professing  and  acting 
members,  (and  the  plan  of  this  work  will  lead  me  to  pass,  in  silence, 
every  thing  in  relation  to  infant-membership,)  ,to  be  composed  of 
the  real  friends  of  the  Redeemer.  Such  its  members  are  required  to 
be  ;  such  they  profess  to  be  ;  and  when  any  of  them  cease  to  give 
evidence  of  the  sincerity  of  their  love,  they  are  spoken  of  as  hypocrites 
— as  persons  unworthy  of  a  place  in  the  church  of  God.  "  Unto  the 
wicked  God  saith.  What  hast  thou  to  do  to  declare  my  statutes,  or  that 
thou  shouldst  take  my  covenant  in  thy  mouth  ?"  If  it  is  intended 
there  should  be  a  visible  distinction  between  the  two  moral  kingdoms 
in  our  world,  those  who  make  a  profession  of  attachment  to  the  king, 
dom  of  Christ,  ought  to  be  such  as  have  a  real  attachment  to  it. 
Hence  it  is,  that  when  one  who  has  made  this  profession,  so  conducts 
himself  as  to  destroy  its  creditableness,  he  is  said  to  be  delivered  to 
Satan  ;  that  is,  he  is  put  back  into  that  visible  kingdom  whence  he 
came  out,  and  to  which,  from  his  present  conduct,  he  is  supposed  to 
actually  belong. 

The  question  may  now  be  asked,  whether  it  be  a  duty  binding  on 
all  the  friends  of  God,  to  become  the  subjects  of  his  visible  kingdom  ? 
If  not  on  all,  on  what  portion  of  them,  I  ask,  does  this  duty  devolve? 
The  scriptures  do  not  tell  us  of  any  individual  believers,  or  class  of 
believers,  who  are  to  be  excused  from  its  performance.  Neither 
wealth,  nor  rank,  nor  talents,  nor  education — nothing,  in  short,  but 
holiness  of  character,  and  no  given  degree  even  of  that — is  spoken  of 
as  a  necessary  qualification  for  membership  in  the  church.  All  who 
give  evidence  of  being  baptized  by  one  spirit,  are  prepared  to  be  united 
in  this  one  body.  These  are  solemnly  bound  to  openly  espouse  that 
cause  which  they  have  already  embraced  in  their  hearts.  Under  the 
former  dispensation,  the  Israelites  were  required  to  avouch  the  Lord 
for  their  God  ;  and  such  of  the  gentiles  as  became  believers  in  Israel's 
God,  were  required  to  manifest  it  by  submitting  to  Israel's  peculiar 


PROFESSION    OF    CHKISTIANITY.  485 

laws  and  ordinances.  Ex.  xii.  48.  And  the  New  Testament  en- 
joins,  not  only  subjection  to  the  laws  of  the  Christian  church,  but  a 
professed  subjection.  Christ  requires  his  friends  to  confess  him  be. 
fore  men.  And  with  this  agree  the  words  of  the  apostle  :  "  If  thou 
shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved." 
Matt.  X.  32.  Rom.  x.  9. 

That  covenant  of  grace  which  is  protlered  to  lost  men,  is  accom- 
panied with  an  external  seal ;  and  their  reception  of  the  covenant  is 
to  be  attested  by  their  receiving  its  seal.  Abraham  was  i-equired  to 
believe  ;  and  then  to  receive  the  sign  of  circumcision  as  a  seal  of  his 
faith  ;  Isaac  was  required  to  exercise  the  same  faith,  and  cordially  to 
assent  to  that  seal  which,  as  a  child  of  promise,  he  had  already  received. 
Under  the  present  dispensation,  something  more  is  required  than 
repentance  and  faith.  To  the  question,  "  Men  and  brethren,  what 
shall  we  do  ?"  Peter  returned  this  answer  ;  "  Repent,  and  be  baptized 
every  one  of  you,  in  the  name  of  Jesus  Christ."  Acts  ii.  38.  Christ 
required  of  his  disciples,  that  by  faith  they  should  eat  his  flesh  and 
drink  his  blood  :  but  he  also  required  them  to  eat  the  sacramental 
bread  and  wine  which  showed  forth  his  death.  All  his  friends,  from 
the  time  of  the  institution  of  the  supper  unto  the  end  of  the  world,  are 
required  to  do  this  in  remembrance  of  him.  Luke  xxii.  19.  But  this 
they  can  not  do,  without  attaching  themselves  to  his  visible  family. 
Nor  can  they,  without  this,  maintain  that  watch  over  each  other,  and 
that  regular  discipline,  which  he  has  prescribed. 

The  church  is  said  to  be"  the  pillar  and  ground  of  the  truth."  1 
Tim.  iii.  15.  To  preserve  and  promote  divine  truth  in  doctrine,  experi. 
ence,  and  practice,  was  the  grand  design  of  its  being  set  up.  How 
reasonable  then  must  it  be,  that  those  wh)  believe  the  truth — who 
have  received  it  into  their  hearts,  and  are  resolved  to  conform  to 
it  in  their  lives,  should  seek  for  a  place  in  the  church.  We  should 
suppose  that  all  such  persons  would  assuredly  do  this  : — unless  pre- 
vented either  by  a  want  of  confidence  in  their  own  piety,  and  a  fear 
that  their  joining  the  church  would  injure  the  cause  of  religion  ;*  or 
by  their  residing  in  a  place  where  there  is  no  church — or  if  any,  none 
that  they  could  conscientiously  join.  We  can  not  think,  however, 
that  those  who  have  been  converted  and  become  as  little  children,  will 
be  prevented  from  confessing  Christ  before  men,  because  they  can  find 
no  company  of  his  followers  with  whom  they  can  bring  their  feelings 
to  unite.  True  converts  desire  to  see  the  visible  church  answer  more 
completely  to  its  character  as  the  light  of  the  world.  They  are  too 
candid  to  reject  its  claims  to  be  that  light,  because  it  is  not,  like  its 
divine  Head,  light  unmixed  with  darkness.  They  are  taught  by  the 
word  of  God  itself,  to  expect  to  see  the  church  less  perfect  than  it 
ought  to  be  ;  because,  first,  it  is  described  as  embracing  in  its  com- 

*  An  eminently  pious  woman  once  told  me  of  a  trial  she  had,  in  connection  with  her 
entrance  on  a  Christian  profession.  On  the  day  appointed  for  her  examinalion,  prepar- 
atory to  an  admission  into  the  church,  she  was  sorely  tempted  to  keep  back,  Ihrouph 
fear  that,  should  she  he  admitted,  she  might  dishonor  her  profession.  But  the  thought 
occurred,  that  should  she  be  left  to  do  so,  Christ  had,  in  the  discipline  of  the  church, 
provided  a  way  for  her  ejection  from  it :  and  this  encouraged  her  to  present  herself  for 
pjtamination,  and  to  venture  on  a  profession. 

61 


486  PROFESSION  or  christiamty. 

munion  men  who  love  not  the  Lord  Jesus  Christ  in  sincerity  ;  and, 
secondly,  because  the  love  even  of  its  best  and  purest  members,  is 
spoken  of  as  imperfect.  But  with  all  its  imperfection,  it  is  such  a  king, 
dom  as  has  not  its  like  on  the  earth.  In  comparison  to  all  others,  it 
is  "  the  perfection  of  beauty."  Ps.  1.  2.  It  has  had  in  it,  during  the 
successive  ages  of  the  world,  holy  men  and  holy  women,  whose  char- 
acter  has  essentially  differed  from  that  of  their  fellows  of  the  fallen 
race.  Imperfect  as  Zion  is,  the  Lord  "  hath  desired  it  for  his  habita- 
tion ;"  and  will  not  his  friends  desire  it  for  their  habitation  ?  Yes,  for 
their  habitation — their  permanent  abode  ?  They  will  join  themselves 
to  the  Lord  and  to  his  people,  in  a  perpetual  covenant.  Jer.  1.  5. 
They  will  submit  to  the  laws  of  Christ  and  to  the  discipline  of  his 
church,  not  as  a  temporary,  but  as  a  permanent  engagement.  He 
who  becomes  weary  of  performing  the  duties  of  a  subject  of  the  vis- 
ible kingdom  of  Christ,  has  reason  to  conclude  that  he  has  no  love  to 
Christ  himself. 

III.  An  open  profession  of  religion,  it  will  now  be  shown,  ranks 
among  the  duties  of  godliness.  This  is  not  a  duty  which  grows  out  of 
our  civil  or  domestic  relations,  but  rather  from  our  immediate  relation 
to  God.  The  church  is  a  spiritual,  and  not  a  worldly  interest.  My 
kingdom,  said  Christ,  is  not  of  this  world.  John  xviii.  36.  This,  in  a 
sense  which  is  true  of  no  other  kingdom,  has  been  set  up  by  God 
himself.  It  is  called  "the  kingdom  of  God" — "the  city  of  God" — 
"  the  congregation  of  the  Lord" — "■  the  church  of  God" — and  "  the 
church  of  Christ."  By  attaching  ourselves  to  it,  we  make  an  open 
declaration  of  our  belief  in  the  inspiration  of  the  scriptures,  and  of  our 
full  determination  to  make  them  the  rule  of  our  faith  and  practice. 
We  declare  ourselves  to  be  on  God's  side,  in  the  controversy  which 
he  has  with  an  apostate  world  ;  and  we  virtually  say  to  our  fellow 
sinners,  "  We  have  all  been  wrong,  totally  wrong,  in  rebelling  against 
God,  and  in  refusing  to  return  to  him  whom  we  have  hated  without 
cause."  The  covenant  we  enter  into  is  with  God  himself,  and  with 
his  friends,  considered  as  fellow  subjects  of  his  spiritual  kingdom. 
This  covenant  we  seal,  by  being  baptized  with  water  in  the  name  of 
the  triune  God.  The  sacramental  supper,  which  from  time  to  time  we 
celebrate,  is  a  holy  ordinance,  designed  to  be  a  touching  memento  of 
that  love  which  was  stronger  than  death,  and  to  illustrate  and  promote 
the  communion  of  saints. 

From  this  view  of  the  subject,  it  is  easy  to  see  why  our  making  a 
profession  of  godliness,  has  been  ranked  among  the  duties  which  we 
owe  more  directly  to  God  himself.  They  who  make  a  profession  of 
godliness,  put  their  light  on  a  candlestick,  and  if  they  live  answerably  to 
that  profession,  God  will  receive  the  glory  of  it  to  his  own  name. 


THE       ARTICLE       HARMONIZED. 

There  is  entire  concord  between  this,  and  the  other  practical  Arti- 
cles  which  have  been  considered.  Its  agreement  with  the  one  which 
immediately  precedes  it,  is  quite  apparent.  In  that,  we  found  the 
Lord  had  set  apart  a  day,  which  should  be  emphatically  his  day — in 


PROFESSION  OF  CHRISTIAXITV.  487 

this,  we  see  that  he  has  separated  a  people,  to  be  emphatically  his 
people  ;  his  design,  in  both  instances,  being  to  keep  up  a  remembrance 
of  himself,  in  a  world  which  is  so  prone  to  forget  God.  And  whatever 
other  people  may  think  of  the  Lord's  day,  we  might  reasonably  expect 
that  his  own  people  would  all  unite  in  keeping  it  holy.  They  who 
are  truly  the  Lord's  people,  will  cheerfully  observe  the  Lord's  day  ; 
and  they  who  are  willing  he  should  have  a  day,  will  be  willing  he 
should  have  a  people. 

The  agreement  is  no  less  apparent  between  this,  and  the  Jirst  and 
second  Articles.  The  command  which  requires  us  to  worship  God, 
and  that  which  requires  attention  to  the  instructions  of  his  word,  are 
harmonious  :  and  these  agree  with  that  which  enjoins  an  open  profes- 
sion of  godliness,  accompanied  with  the  observance  of  special  ordi- 
nances. There  would  be  no  agreement  between  a  public  profession, 
and  the  neglect  of  the  private  duties  of  religion.  It  would  be  the 
leaven  of  the  Pharisees.  What  a  contradiction  between  attending  on 
sacraments,  and  at  the  same  time  neglecting  the  worship  of  the  family, 
and  of  the  closet :  or  between  declaring  ourselves  to  be  the  friends  of 
God,  and  being  at  the  same  time  inattentive  to  his  word.  To  be  pray- 
erful, to  be  studious  in  the  scriptures,  to  remember  the  Sabbath 
day  to  keep  it  holy,  and  to  solemnly  enter  into  covenant  with  God  and 
his  people,  are  duties  which  fully  harmonize.  Put  them  together,  each 
ill  its  proper  place,  and  they  constitute  a  life  of  godliness ;  but  if  one 
of  them  be  left  out,  there  is  a  manifest  defect. 

There  is  a  harmony  between  the  duty  of  professing  godliness,  and 
all  the  parts  of  experimental  religion.  It  is  the  inward  experience  of 
the  power  of  the  gospel,  which  prepares  the  way  for  making  a  con- 
sistent  profession  ;  and  every  grace  of  the  Holy  Spirit  helps  prepare 
us  for,  and  incline  us  to,  the  performance  of  this  duty.  That  spirit 
of  benevolence,  which  was  mentioned  as  the  Jirst  particular,  and  indeed 
the  sum  of  all  inward  religion,  will  prompt  us  to  it ;  for  if  we  love  our 
fellow  men,  we  shall  desire,  above  all  things,  to  see  them  become  the 
followers  of  Christ :  but  we  are  not  advantageously  situated  to  promote 
their  conversion,  until,  by  an  open  profession,  we  have  taken  our  stand 
on  his  side. 

The  second  Article  in  the  experimental  series,  is  complacency  in  all 
holy  characters.  With  this,  agrees  the  practice  now  under  considera, 
tion.  In  the  early  history  of  the  Christian  church,  it  is  related  con- 
cerning  some,  who,  for  a  time,  had  been  forcibly  separated  and  kept 
from  their  brethren,  that  "  being  let  go,  they  went  unto  their  own  com, 
pany."  The  same  union  with  holy  characters,  must  have  always  ten- 
ded to  produce  the  same  effect.  "  Entreat  me  not  to  leave  thee,"  said 
a  converted  Moabitess  to  a  mother  in  Israel,  "  or  to  return  from  fol- 
lowing after  thee  :  for  whither  thou  goest,  I  will  go  ;  and  where  thou 
lodgest,  I  will  lodge :  thy  people  shall  be  my  people,  and  thy  God  my 
God." 

Let  any  one  possess  that  reconciliation  and  submission  to  God,  which 
the  third  experimental  Article  supposes  every  convert  to  possess,  and 
he  will  naturally  be  led  to  connect  himself  with  the  church  of  Christ ; 
which  is  none  other  than  a  kingdom  of  reconciliation,  set  up  in  a  world 
of  rebellion.      If  we  have  the  spirit  of  reconciliation,  we  shall  natu- 


4y8  I'EOFESSIOX  or  CIIRISTIAXITy, 

rally  resort  to  the  .standard  of  the  Captain  of  salvation.  Here,  all 
those  who  have  laid  down  their  arms  of  rebellion,  ought  to  embody 
themselves,  that  they  rnay  unitedly  testify  in  favor  of  submission  to 
God,  and  make  a  combined  attack  on  the  kingdom  of  Satan. 

Repentance  for  sin,  (the  subject  of  the  fourth  Article  of  experience,) 
will  lead  to  a  change  of  conduct,  and,  as  a  natural  consequence,  to  a 
change  of  companions.  The  true  penitent  will  forsake  the  foolish, 
and  live,  and  go  in  the  way  of  understanding.  When  sin  becomes 
lothesonie,  sinners  w  ill  not  he  his  chosen  companions. 

How  naturally  will  faith  in  Christ  lead  us  to  confess  him  before 
men.  It  will  lead  us  to  espouse  his  cause,  and,  if  called  to  it  in  prov- 
idence, to  speak  of  his  testimonies  before  kings,  and  not  be  ashamed. 
It  is  faith,  blended  with  self-denial,  that  emboldens  the  convert  to  enter 
into  solemn  covenant  with  God  and  his  people — yea,  to  do  any  and 
every  thing  which  the  honor  of  God  requires,  let  it  cost  what  it  may  ; 
even  should  it  make  our  foes  to  be  them  of  our  own  household. 

Some,  peradventure,  may  think  that  humiliiy  would  forbid  one's 
publicly  saying,  (what  those  who  make  a  profession,  do  virtually  say,) 
'•I  am  a  Christian."  But  if  it  is  a  divine  requirement  that  we  not 
only  love  Christ,  but  confess  him  before  men,  then  humility  will  not 
oppose  such  an  open  avowal.  That  woman  who,  in  the  presence 
of  many,  washed  the  feet  of  the  Savior  with  her  tears,  made  a  very 
open  profession  of  her  love  ;  and  yet  she  is  not  complained  of  for  the 
want  of  humility.  We  may  w^alk  humbly  with  God,  and  at  the  same 
time  be  bold  and  zealous  in  espousing  and  advocating  his  cause.  We 
may  have  a  hope  in  Christ,  and  be  ready  to  give  an  answer  to  every 
man  who  asks  a  reason  for  it ;   and  yet  do  it  with  meekness  and  fear. 

The  duty  we  are  now  considering,  is  in  harmony  with  our  doctrinal 
Articles.  The  first  of  those  Articles  acquaints  us  with  the  existence 
and  perfections  of  God  ;  and  the  second,  presents  him  to  us  as  the 
Creator  and  Upholder  of  the  universe,  giving  existence  to  things  and 
events  for  the  manifestation  of  his  goodness.  If  this  infinite  Being 
has,  for  such  a  purpose,  set  up  a  visible  kingdom  among  the  apostate 
children  of  Adam,  will  not  those  who  love  him  declare  his  glory,  by 
becoming  the  subjects  of  this  kingdom  1 

The  third  of  those  Articles  relates  to  the  moral  government  which 
God  established  over  his  intelligent  creatures ;  the  fourth,  to  that 
rebellion  by  which  man  broke  away  from  under  it ;  the  ffth  and  sixth, 
to  the  provision  made  for  his  return,  and  the  free  ofler  of  pardon  which 
is  grounded  upon  it ;  the  seventh,  to  the  disposition  universally  mani- 
fested, to  reject  that  offer ;  and  the  eighth,  to  that  great  and  merciful 
revolution  in  the  mind  of  the  rebel,  by  m  hich  his  feelings  tow^ards  God's 
government,  man's  revolt,  and  the  work  of  redemption,  are  entirely 
changed.  Let  these  doctrines  be  viewed  in  connection  with  each  oth- 
er,  and  we  can  not  but  see  how  proper  it  is  there  should  be  a  standard 
erected  among  men,  to  which  they  who  have  become  reconciled  to 
God  through  the  mediation  of  his  Son,  should  repair.  By  regenera- 
tion,  they  have  passed  from  death  unto  life  ;.  and  they  act  in  accord, 
ance  with  such  a  change,  when  they  go  from  the  world  to  the  church, 
and  are  "  written  with  the  living."  They  have  accepted  the  invita- 
tion to  the  marriage  supper;    let  them  therefore  bo  found  among  the 


PROFESSION  OF  CHRISTIANITY,  489 

guests  at  the  king's  table.  The  existence  of  a  visible  church,  and  tlie 
duty  devolving  on  all  God's  friends  to  connect  themselves  with  it,  ac- 
cord  with  divine  sovereignty  and  election,  as  they  are  exhibited  in  the 
nitith  and  tenth  Articles.  These  doctrines,  full  of  distinguishing  mercy, 
are  illustrated  in  the  existence  of  the  church,  which  is  described  as  "a 
garden  enclosed,"  that  is,  separated  from  the  field  of  the  world.  The 
visible  elect  are  not  always  the  same  as  the  real  elect ;  and  yet  the 
existence  of  an  elect  church  illustrates  the  doctrine  of  an  election  of 
grace.  And  as  far  as  any  have  evidence  that  they  belong  to  the  elec- 
tion  of  grace,  so  far  have  they  reason  for  the  conclusion,  that  it  is  their 
duty  to  belong  to  the  visible  elect.  An  open  profession  of  religion 
accords  with  the  eleventh  Article,  namely,  justification  through  the 
atonement ;  since  such  a  profession  is  a  practical  declaration,  that  we 
have  renounced  the  righteousness  of  the  law  for  the  righteousness  of 
faith. 

They,  who  in  the  sincerity  of  their  hearts  come  into  the  church, 
give  themselves  up  to  God  in  an  everlasting  covenant,  and  engage  nev. 
er  to  turn  back,  but  to  walk  with  him  and  his  people  all  the  days  of 
their  life.  In  accordance  with  these  engagements  on  their  part,  we 
learn  from  the  twelfth  Article  of  the  doctrinal  series,  that  the  Lord  en- 
gages to  be  their  God  forever,  and  to  give  them  a  sufficiency  of  grace 
to  enable  them  to  endure  unto  the  end.  It  is  only  in  dependence  on 
the  grace  revealed  by  that  doctrine,  that  the  most  spiritual  convert 
dares  to  profess  the  religion  of  Christ,  and  make  an  engagement  to  ad- 
here to  it  as  long  as  he  shall  live. 

The  thirteenth  Article  relates  to  the  resurrection  of  the  just  and  of 
the  unjust,  the  general  judgment,  and  the  separation  which  is  then  to 
be  made  between  the  righteous  and  the  wicked,  by  their  being  placed 
on  the  right  and  left  hand  of  the  Judge,  and  receiving  an  irreversible 
sentence  according  to  their  respective  characters.  It  is  in  accord- 
ance with  this  Article  of  our  belief,  that  we  see  in  the  present  world 
two  moral  interests  of  an  opposite  character.  And  as  it  is  unsuitable 
that  those  who  are  hereafter  to  be  placed  among  the  enemies  of  God, 
should  here  claim  a  place  among  his  friends ;  so,  on  the  other  hand,  it 
is  unsuitable  that  those  who  are  hereafter  to  reign  with  Christ  in  glo- 
ry, should  in  the  present  world  continue  in  the  kingdom  of  the  enemy. 
They  who  are  prepared  for  the  kingdom  of  God  in  its  heavenly  state, 
are  most  certainly  prepared  for  membership  in  the  church  below. 


R  E  HI  A  R  K  s  , 

1,  The  visibility  of  the  Christian  church,  suggests  a  reason  why  ita 
members  should  be  circumspect.  Their  membership  gives  them  su. 
perior  advantages  for  either  honoring  or  dishonoring  the  great  Head 
of  the  church.  In  connection  with  his  telling  his  disciples  that  they 
were  the  salt  of  the  earth,  and  the  light  of  the  world,  he  made  this 
pertinent  remark  :  "  A  city  that  is  set  on  a  hill,  can  not  be  hid."  This 
was  as  much  as  to  tell  them,  that  if  they  had  the  savor  of  piety,  it 
would  be  perceived,  and  if  they  emitted  light,  it  would  be  seen.     The 


490  PROFESSION  OF  CHRISTIAXITV. 

znembers  of  Christ's  church  need  not  pray  that  they  may  be  like  a  city 
that  is  set  on  a  hill :  they  are  so,  and  can  not  avoid  it,  short  of  des- 
troying their  membership.  By  their  profession,  their  use  of  covenant 
seals,  attendance  on  special  ordinances,  and  exercising  the  government 
of  Christ's  spiritual  kingdom,  they  assume  in  the  religious  M^orld  a 
place  of  gi'eat  conspicuity.  A  city  that  is  set  on  a  hill,  will  be  seen, 
whether  it  be  beautiful  or  deformed,  flourishing  or  going  to  decay.  So 
will  it  be  with  the  church.  And  this  furnishes  a  powerful  argument, 
why  every  one  who  nameth  the  name  of  Christ,  should  depart  from 
iniquity.  We  who  have  been  baptized  into  Christ,  have  put  on  Christ. 
Our  neighbors  have  seen  us  sitting  with  him  at  his  table.  And  now 
let  them  meet  one  of  us  where  they  will,  they  are  ready  to  say,  "  Did 
not  I  see  thee  in  the  garden"  (or  at  the  table)  "  with  him  ? "  If,  in 
business  xsr  visits,  we  mingle  with  the  unprofessing  world,  still  we  are 
distinguished  by  our  profession ;  and  all  eyes  may  be  turned  towards 
us,  to  see  whether  we  manifest  a  different  spirit  from  the  men  who 
have  their  portion  in  this  life — whether  we,  who  profess  more  than 
others,  actually  do  more  than  others. 

2.  The  existence  of  such  a  community  as  the  church,  serves  to 
test  and  distinguish  characters.  Times  have  been,  M'hen  a  public  pro- 
fession of  godliness  has  been  attended  with  such  a  hazard  of  property, 
reputation,  and  even  life,  as  to  furnish  a  good  degree  of  evidence  that 
all  had  been  forsaken  for  Christ.  But  it  has  not  always  been  thus 
hazardous.  There  are  times  when,  so  far  from  being  odious,  it  is  even 
popular,  to  make  a  profession  of  religion  ;  and  men  are  tempted  to  put 
on  the  livery  of  Christ  from  mere  secular  motives.  Bvxt  there  is  no 
time,  when  a  man's  behavior  in  the  church  does  not  serve  to  determine 
his  character.  If  he  makes  a  good  and  faithful  brother,  walking  in  all 
the  commandments  and  ordinances  of  the  Lord  blameless,  and  seeking 
the  peace  and  prosperity  of  the  church,  the  evidence  of  his  being  a  re- 
al Christian  is  greatly  increased.  But  they  who  content  themselves 
with  enlisting  under  the  Captain  of  salvation,  without  fighting  the  fight 
of  faith — with  entering  on  the  Christian  race,  without  pressing  toward 
the  mark — who  seek  their  own,  and  not  the  things  which  are  Jesus 
Christ's — and  who  take  no  interest  in  the  concerns  of  his  church ; 
— give  more  decisive  evidence  of  a  graceless  state  than  sinners  in 
general. 

The  church's  being  a  visible,  organized  society,  affords  its  enemies 
a  fair  opportunity  to  manifest  their  hatred.  This  gives  it  tangibility, 
and  exposes  it  to  be  rudely  assailed  by  a  malignant  world.  Nathan 
informed  David,  that  his  sin  had  given  great  occasion  to  the  enemies 
of  the  -Lord,  to  blaspheme.  There  are  some  who  are  ever  harping 
upon  the  sins  of  professors.  The  scripture  acknowledges  the  sinful 
defects  of  the  church  :  but  these  blasphemers  seem  anxious  to  make  it 
out,  that  Christians  are  not  only  imper/ect,  but  absolutely  the  worst  of 
men.  They  eagerly  watch  for  the  halting  of  believers  ;  and,  from  the 
unchristian  conduct  of  individuals,  they  take  occasion  to  cast  reproach 
upon  the  whole  church.  While  some  professors  of  religion  are  hypo- 
crites, all  of  them  are  imperfect:  and  hence  wicked  men  infer,  that 
such  a  thing  as  vital  piety  has  no  existence.  "  See,"  say  they,  '*  how 
those  church  members  conduct :    what  better  are  they  than  the  rest  of 


CONS'ECRATION  OF  PROFERTV  TO  THE  LOtV.  491 

the  world  ? "      Were  not  the  church  of  God.  an  organized  body,  this 
particular  display  of  human  wickedness  could  not  be  made. 

3.  We  notice  a  striking  analogy  between  the  imperfection  of  the 
visible  church  as  a  body,  and  the  imperfection  which  exists  in  every 
saint.  In  the  Song  of  Solomon,  the  spouse  is  heard  to  say,  "  I  am 
black  but  comely."  She  did  not  mean  that  her  blackness  was  comely  ; 
but  that  she  was  comely,  notwithstanding  her  blackness.  All  are  not 
Israel  that  are  of  Israel ;  but  there  are  those  who  are  Israelites  indeed. 
As  there  are  two  opposite  classes  of  members  in  the  church,  so  there 
are  two  conflicting  principles  in  the  heart  of  every  Christian.  The 
graces  of  the  Spirit  and  the  lustings  of  the  flesh,  dwell  in  the  same 
heart.  But  in  both  cases,  this  mixed  state  of  things  is  coming  to  a 
close.  In  heaven,  the  church  will  retain  but  one  class  of  its  members. 
When  the  Bridegroom  shall  come,  the  wise  virgins,  with  their  lamps 
well  trimmed  and  replenished  with  oil,  will  go  in  with  him  to  the  mar- 
riage  ;  but  the  foolish  virgins  will  all  be  excluded.  So  it  will  be  with 
the  individual  Christian.  In  heaven,  he  will  retain  all  those  precious 
graces  of  the  Spirit,  with  which  his  soul  was  beautified  on  earth  ;  but 
those  lustings  of  the  flesh  which  grieved  the  Spirit,  and  made  work  for 
repentance,  will  all  be  gone.  In  that  same  blessed  world  where  the 
church,  freed  from  the  cumbrance  of  her  carnal  members,  will  retain 
none  but  such  as  are  spiritual,  every  saint  will  appear  with  all  the 
graces  of  the  Spirit,  unalloyed  with  any  of  the  corruptions  of  nature. 


ARTICLE     V. 


To  CONSECRATE  A  PORTION  OF  OUR  SUBSTANCE  TO  HIS  SERVICE, 
HOLDS    NO    UNIMPORTANT    RANK    AMONG    THE   DUTIES  WHICH  WE    OWE 

TO  God. 

In  discussing  this  subject,  I  propose,  I.  To  define  the  duty  it  exhib- 
its,  and  give  my  reasons  for  classing  it  with  those  of  the  first  table  : 
II.  Show  its  beneficial  influence  :  III.  The  importance  of  observing 
some  system  in  its  performance  :  and  IV.  The  extent  of  its  obligation. 

I.  It  is  incumbent  on  me  to  show  what  is  intended  by  the  conse- 
cration of  a  portion  of  our  substance  to  the  Lord,  and  why  it  is  classed 
among  the  duties  which  we  owe  more  immediately  to  God.  This  di- 
vision  may  be  subdivided  into  three  parts.     We  need, 

1.  To  form  some  definite  idea,  as  to  what  is  meant  by  the  consecra- 
tion of  eai-thly  substance  to  the  Lord.  When  we  speak  of  obligation  to 
consecrate  a  portion  of  our  substance  to  the  Lord,  let  it  not  be  thought 
to  imply  a  right  to  consider  even  the  remainder  as  strictly  and  abso- 
lutely  our  own  ;  or  a  right  to  consecrate  any  part  of  that  remainder  to 


492  CONSECKATIOX    OF    PROPERTY    TO    THE    LOBD. 

the  god  of  this  world,  or  to  the  gratification  of  our  own  unhallowed 
desires.  Satan  has  no  claim  on  our  property  ;  and  we  are  forbidden 
to  make  any  provision  for  the  flesh,  to  fulfill  the  lusts  thereof.  The 
devoting  of  one  day  in  the  week  to  the  immediate  service  of  God,  bv 
no  means  supposes  us  at  liberty  to  employ  the  other  days  in  sinning 
against  him.  On  the  contrary,  consecrating  a  part  of  our  time  directly 
to  him,  is  an  acknowledgment  that  all  our  time  is  his,  and,  of  course, 
that  none  of  it  should  be  employed  in  dishonoring  him.  The  same  is 
true  with  respect  to  the  consecration  of  a  part  of  our  substance. 

That  part  of  our  substance  is  consecrated  to  God,  which  is  separa. 
ted  from  secular  to  sacred  use  ;  being  directly  devoted  to  the  maintain- 
ing  and  extending  of  that  spiritual  kingdom  which  God  has  established 
among  men  ;  and  including  voluntary  contriI)utions  for  the  support  of 
the  poor,  to  whom  he  has,  in  a  special  sense,  condescended  to  become 
a  Patron.  The  property  used  for,  secular  purposes,  such  as  providing 
temporal  comforts  for  ourselves  and  families,  and  furnishing  funds  for 
the  support  of  civil  government,  is  not,  in  scripture  dialect,  con*ec?'ate<i 
to  the  Lord.  The  gold  and  silver,  the  brass  and  other  materials,  which 
were  used  in  making  a  tabernacle  to  accommodate  the  worship  of  the 
church  in  the  wilderness,  are  denominated  "an  oftering  to  the  Lord." 
It  was  given  immediately  to  him.  In  the  same  light,  David  consid- 
ered the  property  which  he  and  his  people  set  apart  for  the  building 
a  temple  for  God  :  "  Of  thine  own,"  said  the  devout  monarch,  "  have 
we  given  thee."  Ex.  xxv.  5.  1  Chr.  xxix.  14.  The  tithes  required 
of  the  Israelites,  are  spoken  of  as  consecrated  to  the  immediate  service 
of  God.  They  are  said  to  be  the  Lord's — to  be  holy  unto  the  Lord — 
things  which  were  consecrated  to  the  Lord  their  God.  Lev.  xxvii.  30. 
2  Chr.  xxxi.  6.  The  alms  which  are  given  to  ihe  poor,  are  represen- 
ted as  being  also  given  to  the  Lord :  "  He  that  hath  pity  upon  the 
poor,  lendeth  to  the  Lord."  Prov.  xix.  17.  See  Matt.  xxv.  40.  Hav- 
ing  shown  what  is  intended  by  the  consecration  of  a  portion  of  our 
substance  to  the  Lord,  I  proceed, 

2.  To  show,  that  to  make  such  a  consecration  of  property,  is  obli- 
gatory. Its  obligatoriness  is  made  evident  by  explicit  commands. — 
What  can  be  more  explicit  than  the  command,  "  Honor  the  Lord  with 
thy  substance,  and  with  the  first  fruits  of  all  thine  increase  ?  "  Prov. 
iii.  9.  In  delivering  this  command,  Solomon  probably  had  his  eye 
fixed  on  Ex.  xxii.  29  ;  where  the  Lord  says  to  the  Israelite,  "  Thou 
shalt  not  delay  to  offer  the  first  of  thy  ripe  fruits  and  of  thy  liquors  : 
the  first  born  of  thy  sons  shalt  thou  give  unto  me."  The  Lord  did  not 
leave  it  optional  with  the  people  whether  to  pay  tithes  to  him  or  not. 
Nor  did  he  mean  they  should  consider  them  in  the  light  of  a  gratuity. 
They  were  strictly  commanded  to  bring  all  the  tithes  into  the  store- 
house. Mai.  iii.  10.  Lev.  xxvii.  30.  In  their  annual  solemnities, 
pecuniary  offerings,  as  well  as  worship,  were  enjoined  upon  them  : 
"  They  shall  not,"  said  their  lawgiver,  "  appear  before  the  Lord  empty: 
every  man  shall  give  as  he  is  able,  according  to  the  blessing  of  the 
Lord  thy  God  which  he  hath  given  thee."  Dent.  xvi.  16,  17.  The 
giving  of  alms  to  the  poor,  is  enjoined  with  as  much  explicitness  as 
other  duties.  Thus  it  is  written  in  the  law  of  Moses  :  "  If  there  be 
among  you  a  poor  man  of  one  of  thy  brethren,  within  any  of  thy 


CONSECRATION  OF  PROPERTY  TO  THE  LORD.         493 

gates,  in  thy  land  Avhich  the  Lord  thy  God  giveth  thee,  thou  shalt  not 
harden  thy  heart  nor  shut  thy  hand  from  thy  poor  brother  ;  but  thou 
shalt  open  thy  hand  wide  i^nto  him."     Deut.  xv.  7 — 11. 

Some  may  think  that  these  Old  Testament  precepts  do  not  apply  to 
New  Testament  times.  The  particular  manner  of  rendering  obedi- 
ence to  some  of  them,  may  have  undergone  a  change  ;  but  the  duty 
they  required,  can  not  have  been  abrogated  ;  for  both  the  kingdom  of 
God  and  the  poor,  we  yet  have  with  us.  The  Supreme  Proprietor 
still  levies  a  tax  on  our  earthly  substance,  for  the  support  of  his  holy 
institutions,  and  for  the  comfort  of  the  poor.  In  the  New  Testament, 
he  commands,  "  Let  him  that  is  taught  in  the  word,  communicate*  unto 
him  that  teacheth,  in  all  good  things." — "  Let  the  elders  that  rule  well, 
be  counted  worthy  of  double  honor  ;  especially  they  who  labor  in  word 
and  doctrine  :  for  the  scripture  saith.  Thou  shalt  not  muzzle  the  ox  that 
treadeth  out  the  corn.  And,  The  laborer  is  worthy  of  his  reward." — 
Gal.  vi.  6.  1  Tim.  v.  17, 18.  What  is  here  required,  answers  to  the 
tithes  of  the  Old  Testament.  The  New,  as  well  as  the  Old  Testament, 
provides  for  the  support  of  the  ministers  of  the  sanctuary  :  nor  does  it 
overlook  the  wants  of  the  poor.  It  is  one  of  the  commands  of  Christ, 
"  Give  alms  of  such  things  as  ye  have  :  "  and  he  intimated,  that  as  we 
should  always  have  the  poor  with  us,  it  would  be  one  of  our  standing 
duties  to  be  always  doing  them  good.  Luke  xi.  41.  Mark  xiv.  7. — 
The  apostle,  guided  by  the  same  spirit,  said,  "  But  to  do  good  and 
communicate,  forget  not ;  for  with  such  sacrifices  God  is  well  pleas- 
ed." Heb.  xiii.  16. 

The  consecration  of  property  to  God's  service,  is  virtually  inculca- 
ted in  its  being  so  often  mentioned  among  the  ingredients  of  an  ap. 
proved  character.  The  scriptures  represent  no  man  as  giving  evi- 
dence  of  unfeigned  piety,  who  is  not  willing  to  honor  the  Lord  with  his 
substance,  as  well  as  with  his  prayers.  They  who  withhold  from  the 
sacred  treasury,  that  portion  of  their  substance  which  is  due  to  it,  are 
represented  as  impious.  Mai.  iii.  8.  The  alms,  as  vtell  as  the  pray- 
ers of  Cornelius,  came  up  as  a  memorial  before  God.  And  the  alms- 
deeds  of  Dorcas,  are  represented  as  constituting  the  most  attractive 
feature  in  her  amiable  character.  The  same  remark  will  apply  to  the 
well  beloved  Gains,  to  whom  the  apostle  John  wrote  one  of  his  epis- 
tles. His  alms  seemed  much  to  resemble  the  missionary  contributions 
of  the  present  day.  See  3  John,  5 — 8.  David  describes  the  man  of 
grace  as  one  to  whom  acts  of  beneficence  are  natural.  At  one  time 
he  says  of  him,  "  He  is  ever  merciful  and  lendeth  :  "  at  another,  "  He 
considereth  the  poor  :  "  and  at  another,  "  He  hath  dispersed,  he  hath 
given  to  the  poor  ;  his  righteousness  endureth  forever."  Ps.  xxxvii. 
26  ;  xli.  1 ;  cxii.  9.  Though  the  graceless  pharisees  paid  their  tithes 
with  grep.t  exactness,  (and  the  Savior  did  not,  as  some  have  imagined, 
condemn  them  for  this  exactness,)  yet  they  did  not  fully  carry  out  this 
branch  of  duty  ;  for  instead  of  being  liberal  to  the  poor,  they  devoured 
widows'  houses.  Having  shown  what  the  scriptures  mean  by  pecuni- 
ary consecrations  to  the  Lord,  and  that  they  evidently  consider  such 
consecrations  as  among  our  moral  obligations,  there  remains  but 
one  thing  more  under  this  division  of  the  Article :  which  is  to  show, 

3.     The  reasons  for  classing  this  duty  among  those  which  we  owe 

62 


494        CONSECRATION  OF  PROPERTY  TO  THE  LOkd. 

to  God.  In  the  performance  of  this  duty,  God  is  to  be  regarded  not 
only  as  the  ulti)nate,  but  the  immediate  object ;  for  our  pecuniary  offer- 
ings,  as  really  as  our  prayers,  are  required  to  be  presented  to  him. — 
Honoring  him  with  our  substance,  as  manifestly  ranks  among  the 
duties  of  godliness,  as  does  the  observance  of  the  Sabbath.  In  the 
latter  instance,  we  separate  time  from  secular  to  religious  purposes  ; 
in  the  former,  we  do  the  same  with  property.  That  the  consecration 
of  property  to  sacred  uses  ranks  with  the  duties  of  godliness,  may  be 
inferred  from  the  times  and  places  appointed  for  its  performance.  By 
divine  appointment,  it  stands  connected  with  the  services  of  religion. 
When  the  tribes  of  Israel  went  up  to  the  house  of  the  Lord  to  engage 
in  acts  of  religious  worship,  they  were  required  to  fill  their  hands  with 
pecuniary  offerings.  Deut.  xvi.  16,  17.  At  the  same  holy  times  and 
places  in  which  they  presented  their  prayers  and  songs  of  praise,  they 
presented  their  ofierings.  While  they  were  called  upon  to  sing  unto 
the  Lord  and  bless  his  name,  they  were  required  to  bring  an  ^ering 
and  come  into  his  courts.  Ps.  xcvi.  2,  8.  Their  silver  and  gold,  when 
set  apart  for  a  sacred  use,  did  not  pollute  his  holy  courts,  nor  his  holy 
days.  The  apostle  designates  the  Christian  Sabbath,  as  being  the 
most  proper  time  for  setting  apart  money  for  the  Lord's  treasury.  To 
the  church  at  Corinth,  he  gave  this  direction  concerning  the  collec- 
tion of  charity  money :  "  Upon  the  first  day  of  the  week,  let  every 
one  of  you  lay  by  him  in  store,  as  God  hath  prospered  him,  that  there 
be  no  gatherings  Avhen  I  come." 

The  representation  which  the  scriptures  make,  of  the  manner  in 
which  the  ministers  of  religion  are  to  receive  their  support,  will  justify 
the  classification  given  to  this  duty.  The  Lord  claims  the  honor  of  sup- 
porting  his  ministers  from  his  own  treasury.  To  Aaron  he  says, 
"  Thou  shalt  have  no  inheritance  in  their  land,  neither  shalt  thou  have 
any  part  among  them  :  /  am  thy  part  and  thine  inheritance  among  the 
children  of  Israel.  And  behold,  /  have  given  the  children  of  Levi  all 
the  tenth  in  Israel  for  an  inheritance,  for  their  service  which  they  serve, 
even  the  service  of  the  tabernacle  of  the  congregation."  Num.  xviii. 
20,  21.  To  enable  the  God  of  Israel  to  make  good  his  engagements 
to  the  priestly  tribe,  he  required  the  other  tribes  to  consecrate  to  him 
a  tenth  of  all  their  produce.  They  were  not  to  consider  these  tithes 
as  a  gratuity,  but  as  a  rent,  due  to  the  Lord  of  all  the  earth.  Into  his 
treasury  rather  than  that  of  the  Levites,  were  they  required  to  bring 
their  tithes,  that  at  his  expense  his  ministers  might  be  supported.  In 
accordance  with  this  view  of  things,  the  charge  against  them,  when 
they  withheld  the  tithes,  was  not  that  they  had  wronged  the  Levites, 
but  that  they  had  robbed  God.     Mai.  iii.  @. 

In  the  same  light  are  we  now  to  view  the  maintenance  of  the  min- 
isters of  Christ.  After  the  apostle  had  spoken  of  the  provision  which 
the  Lord  made  for  the  support  of  the  ministers  of  religion,  under  the 
former  dispensation,  he  adds,  "  Even  so  hath  the  Lord  ordained,  that 
they  who  preach  the  gospel,  should  live  of  the  gospel."  1  Cor.  ix. 
14.  In  whatever  way  their  support  is  raised,  it  ought  to  be  considered 
as  property  consecrated  to  Christ,  to  furnish  means  for  him  to  take 
care  of  his  ministers.  If  those  are  gospel  times,  which  are  predicted 
in  the  latter  part  of  Ezekiel's  prophecy,  (and  it  is  generally  supposed 


CONSECRATION    OF    PROPERTY    TO    THE    LORD.  495 

they  are,)  then  the  ministers  of  religion,  under  the  present  dispensa. 
tion,  ought  to  be  considered  as  receiving  their  maintenance  directly 
from  the  hand  of  God.  Concerning  these  ministers  of  his,  he  is  repre- 
sented as  saying,  "  I  am  their  inheritance  :  and  ye  shall  give  them  no 
possession  in  Israel :  1  am  their  possession."  Ezek.  xiiv.  28.  "Thus 
(says  Dr.  Scott  in  his  notes  on  the  passage)  they  would  have  no  inher- 
itance  distinct  from  the  portion  which  God  reserved  for  himself.  They 
would  be  maintained,  so  to  speak,  at  his  table  ;  and  would  forfeit  their 
support  if  his  worship  should  be  forsaken." 

We  have  now  seen,  that  the  property  employed  in  sustaining  reli- 
gious institutions,  is  considered  as  being  first  consecrated  to  the  Lord. 
The  same  is  true  concerning  that  which  is  employed  for  the  relief  of 
the  indigent.  It  is  represented  as  being  first  devoted  to  Him,  who 
declares  himself  to  be  "the  Father  of  the  fatherless,  and  the  Judge  of 
the  widows,  in  his  holy  habitation."  It  is  so  represented  in  this 
passage :  "  Then  shalt  thou  say  before  the  Lord  thy  God,  I  have 
brought  away  the  hallowed  things  out  of  my  house,  and  also  have  given 
them  to  the  Levite  and  unto  the  stranger,  to  the  fatherless  and  to  the 
widow,  according  to  all  thy  commandments  which  thou  hast  com- 
manded  me."  Deut.  xxvi.  13.  Here  we  learn  that  the  hallowed 
things  were  designed,  not  only  to  support  the  Levite,  but  to  furnish 
means  for  relieving  the  necessities  of  the  stranger,  the  fatherless,  and 
the  widow.  Contributions  for  the  relief  of  such  of  the  poor  as  have 
rendered  us  no  service,  may,  in  distinction  from  those  which  are 
made  for  the  support  of  a  preached  gospel,  be  considered  as  a  gratuity; 
but  in  God's  estimation,  these  contributions  have  but  one  character  : 
both  are  claimed  for  the  treasury  of  the  Lord,  and  both  are  considered 
as  debts,  and  not  gifts.  And  since  he  has  drawn  orders  on  us  to  pay 
a  part  of  these  dues  to  the  poor  and  needy,  it  is,  in  a  sense,  due  to  them. 
Hence  the  propriety  of  the  language  used  by  the  wise  man,  when  he 
says,  "  Withhold  not  good  from  them  to  whom  it  is  due,  when  it  is  in 
the  power  of  thine  hand  to  do  it."  Prov.  iii.  27.  The  Lord  has  ap- 
pointed the  poor,  especially  his  own  poor,  to  be  the  receivers  of  a  part 
of  that  property  which  he  requires  to  be  consecrated  to  his  service. 
Gal.  vi.  10.  When,  therefore,  in  the  spirit  of  love  and  obedience,  we 
pay  it  over  to  them,  he  is  pleased  to  consider  himself  as  having 
received  it  at  our  hands  ;  and  in  the  day  of  judgment,  he  will  let  us 
see  that  it  was  passed  to  our  account :  "  Inasmuch  as  ye  have  done  it 
unto  one  of  the  least  of  these  my  brethren,  ye  have  done  it  unto  me." 
Matt.  XXV.  40.* 

II.  The  heneficial  injluence  of  this  duty  will  now  be  considered.  If 
it  be  demanded.  What  pi'ofit  is  there  in  the  consecration  of  a  portion 
of  our  substance  to  the  Lord  ?  we  may  safely  answer,  as  Paul  did  in 
another  case,  Much  every  way. 

1st.  He  who  is  worthy  of  our  supreme  regard,  is  honored  as  well 
as  obeyed  by  it.     ^^  Honor  the  Lord  with  thy  substance."     He  asserts 

*  In  the  classification  which  I  have  given  to  this  duty,  I  find  I  am  supported  by  the 
authority  of  3Ir.  Henry.    In  giving  us  the  contents  of  Exodus  xxii.  he  says,  "  The 

laws  of  this  chapter  relate iii.  To  first  table  duties  ;  forbidding  witchcraft,  (v.  18) 

idolatry,  (v.  20)  and  commanding  to  offer  the  first  fruits,  (v.  29,  30.)"  The  first  fruits, 
it  will  be  remembered,  made  up  a  pnrt  of  their  hallowed  things— their  consecrated 
property. 


496         CONSECRATION  OF  PROPERTY  TO  THE  LORD. 

his  unalienable  right  to  all  the  lands  covered  by  our  deeds  ;    to  all  the 
herds  and  flocks  fed  in  our  stalls  and  pastures  ;    and  to  all  the  silver 
and  gold  in  our  public  banks  and  private  coffers.    He  claims  the  earth 
as  his,  and  the  fullness  thereof — the  world,  and  they  that  dwell  therein. 
He  declares,  "  Every  beast  of  the  forest  is  mine,  and  the  cattle  upon  a 
thousand  hills."      "  The  silver  is  mine,  and  the  gold  is  mine,  saith  the 
Lord  of  hosts."  Ps.  xxiv.  1  ;  1.  10.  Hag.  ii.  8.  The  truth  is,  that  we  are 
not,  in  the  most  proper  sense,  owners,  but  tenants  and  stewards ;    and 
this  we  practically  admit,  Avhen  we  set  apart  a  portion  of  our  earnings 
to  the  immediate  service  of  God.       When  the  IsraeUte  bi-ought  his 
basket  of  first  fruits  to  the  place  where  the  Lord  had  recorded  his 
name,  it  was  a  striking  acknowledgment  that  the  land  which  had 
yielded  him  these  fruits,  was  the  gift  of  God.    See  Deut.  xxvi.  1 — IL 
2dly.     The  duty  we  are  considering,  has  an  intimate  connection 
with  the  advancement  of  the  best  of  causes — the  cause  of  God.      In 
this  ruined  world,  he  has  set  up  a  kingdom  of  holiness  and  peace.     In 
proportion  as  it  is  advanced,  we  are  truly  blest.     We  well  know  it  is 
a  kingdom  whose  glory  does  not  consist  in  the  riches  of  the  earth  ; 
yet  while  it  is  located  upon  the  earth,  it  needs  such  corruptible  things 
as  silver  and  gold  to  promote  its  interests.       Sanctuaries  for  the  wor- 
ship of  God,  and  ministers  devoted  to  the  service  of  the  sanctuaries,  are 
needed  ;    and  the  former  can  not  be  built,  nor  the  latter  maintained, 
without  earthly  substance.     Money  is  required  for  the  purpose  of  mul- 
tiplying translations  and  copies  of  the  Bible  ;    for  enlarging  the  num- 
ber of  ministers  and  missionaries  ;    for  extending  and  perpetuating  the 
operations  of  various  benevolent  institutions — in  short,  for  relieving 
the  temporal  and  spiritual  necessities  of  men  every  where,  and  supply- 
ing a  fallen  Avorld  with  the  Avord  of  God,  a  preached  gospel,  and  all 
the  varied  means  of  grace. 

3dly.  A  faithful  attention  to  the  duty  inculcated  in  this  Article, 
would  greatly  meliorate  the  condition  of  the  suffering  poor.  There  is 
property  enough  in  the  world  to  render  all  its  inhabitants  comfortable  ; 
but  it  is  so  unequally  distributed,  that  while  some  have  more  than  heart 
could  wish,  others  have  not  wherewith  to  procure  even  the  necessaries 
of  life.  The  Supreme  Owner  of  all  this  property,  forbids  the  poor  to 
steal  from  the  rich  ;  but  he  at  the  same  time  commands  the  rich  to  re- 
member the  poor,  and  to  open  wide  their  hand  to  them.  Let  such  of 
the  rich  as  feel  incUned  to  deny  the  validity  of  this  claim,  consider  how 
great  a  debt  they  owe  to  him  who  is  the  Patron  of  the  poor.  Assist. 
ing  the  needy  is  one  of  the  ways  in  Avhich,  as  God's  tenants,  they  are 
required  to  pay  him  their  rents.  How  much  human  misery  might  be 
relieved  ;  how  many  of  the  naked  might  be  clothed,  the  hungry  fed, 
and  the  ignorant  instructed;  if  all  the  tithes  were  brought  into  the 
Lord's  store-house. 

4thly.  The  influence  this  duty  exerts  on  the  character  of  those  who 
yield  to  its  obligation,  is  not  the  least  considerable  among  the  benefits 
derived  from  it.  Useful  as  property  is,  the  possession  of  it,  at  least  to 
any  great  amount,  endangers  our  morals  and  our  salvation.  The 
argument  on  which  Agur  founds  his  deprecation  of  riches,  is  this  ; 
"  Lest  I  be  full  and  deny  thee,  and  say.  Who  is  the  Lord  ?"  The 
urging  of  such  an  argument  against  being  made  rich,  supposes  wealth 


CONSECRATION  OP  PROPERTY  TO  THE  LORD.         497 

to  have  a  tendency  to  render  men  haughty  and  irreligious.  We  know 
with  what  emphasis  the  Savior  spoke  of  the  pecuHar  difficulties  attend- 
ing the  salvation  of  the  rich.  Mark  x.  23.  The  apostle  tells  us  that 
covetousness  is  idolatry,  and  that  the  love  of  money  is  the  root  of  all 
evil.  Col.  iii.  5.  1  Tim.  vi.  10.  Now  what  shall  we  do  to  counteract 
this  idolatrous  love  of  money  ?  Shall  we  inculcate  a  cessation  from 
business,  or  even  a  careless  attention  to  it  ?  This  would  not  accord 
with  the  apostle's  injunction  to  the  Romans  :  "  Be  not  slothful  in  busi- 
ness." A  covetous  spirit  is  more  advantageously  counteracted  by 
pious  liberality,  than  by  a  cessation  from  business.  One  of  the  prin- 
cipal reasons  why  the  streams  of  wealth  expose  their  owner  to  bo 
drowned  in  them,  is  that  he  suffers  them  to  become  ponded.  Let  him 
seasonably  open  channels  of  benevolence  for  them  to  flow  out,  in 
proportion  as  they  flow  in,  and  his  exposure  will  be  greatly  diminished.. 

It  is  the  nature  of  a  covetous  spirit  to  hoard,  or,  according  to  a  com- 
mon adage,  to  keep  what  we  have  got,  and  get  what  we  can.  This  avari- 
cious spirit  is  unlovely,  and  very  corrupting  to  the  mind  :  it  ought  there- 
fore  to  be  resolutely  and  diligently  counteracted.  And  by  giving  back  to 
Him  from  whom  cometh  down  every  good  and  perfect  gift,  a  valuable 
part  of  what  we  have  already  earned,  (or  rather  received,)  we  do  much 
to  counteract  our  avaricious  feelings,  and  to  cherish  a  spirit  of  piety 
and  benevolence.  By  devoting  suitable  portions  of  our  property  to  the 
advancement  of  the  Redeemer's  kingdom,  we  do  that  which  is  calcu- 
lated to  increase  our  attachment  to  that  kingdom  ;  and  by  liberally 
aiding  the  poor,  our  feelings  of  benevolence  towards  them  are  greatly 
expanded.  Thus  what  we  give,  not  only  glorifies  God,  and  promotes 
the  happiness  of  our  fellow  men,  but  proves  an  unspeakable  benefit  to 
ourselves.  If  expending  half  our  property  in  works  of  piety  and 
beneficence,  should  prevent  our  idolizing  the  remainder,  the  sacrifice 
we  make  is  truly  gainful  ;  for  better  is  a  little  with  the  fear  of  the 
Lord,  than  ever  so  much  without  it.  Property  is  a  good  thing  with 
which  to  serve  God,  but  it  makes  a  poor  god  to  serve.  To  idolize  it 
is  not  only  impious,  but  destructive  to  happiness. 

In  speaking  of  the  beneficial  influence  of  this  duty,  I  would  just  add, 
that  it  gives  a  peculiar  attractiveness  to  the  light  of  the  church. 
When  the  members  of  this  hallowed  community  exhibit  practical  and 
decisive  evidence,  that  they  love  God,  his  cause,  and  the  salvation  of 
their  fellow  men,  more  than  they  love  money,  the  moral  superiority  of 
the  church  becomes  apparent.  Men  behold  their  good  works,  and 
glorify  their  Father  who  is  in  heaven.  The  unregenerate  are  now 
prepared  more  candidly  to  hear  those  texts  discoursed  from,  which 
aver  that  the  children  of  God  possess  a  character  as  radically  different 
from  their  own,  as  disinterested  love  is  different  from  selfishness. 
My  remarks  here  might  be  advantageously  extended,  but  it  is  time  that 
I  proceed  to  show, 

III.  The  importance  of  observing  some  system  in  the  performance 
of  this  duty. 

It  ought  not  to  satisfy  our  consciences  that  we  devote  a  portion  of 
our  substance  to  the  Lord,  unless  it  be  a  suitable  portion  ;  nor  that  we 
sometimes  do  it,  unless  we  repeat  it  with  a  suitable  frequency.  Un- 
der  the  law,  some  of  the  offerings  to  the  Lord's  treasury  were  stated, 


498  co'StsErR.VTioN  op  property  to  the  lord. 

and  some  were  occasional.  It  is  highly  proper  that  some  specific  pro^ 
portion  of  our  gains,  should  constitute  our  stated  offerings.  What,  it 
may  he  asked,  ought  that  proportion  to  bs  ?  If  a  certain  proportion  is 
to  be  fixed  upon  as  a  kind  of  common  rule,  I  think  the  scriptures  would 
lead  us  to  fix  upon  a  tenth.  This  was  the  proportion  which  Abraham 
devoted  of  the  spoils  which  he  had  taken  in  battle.  This  was  what 
Jacob  promised  when  he  made  his  vow  in  Bethel ;  and  it  was  this 
which  was  afterwards  required  of  all  the  sons  of  Jacob  from  genera- 
tion to  generation.  Gen.  xiv.  20  ;  xxviii.  22.  Lev.  xxvii.  30.  ^Nor 
is  it  difiicult  to  sec  that  as  large  a  proportion  as  this  was  needed,  when 
one  whole  tribe  out  of  tv/elve  was  employed  in  the  execution  of  the 
priestly  office,  and  in  serving  the  tabernacle. 

But  at  the  present  period,  it  will  be  said,  there  can  be  no  need  of 
devoting  so  large  a  portion  of  our  substance  to  sacred  purposes.  True, 
it  is  not  necessary  for  the  support  of  the  stated  ministry,  since  that 
work  does  not  need  an  equal  number  of  hands  :  and  yet  a  full  tithe  of 
our  income  may  be  as  much  needed  now,  as  it  was  under  the  former 
dispensation.  The  ceremonial  observances  we  know  were  expensive  ; 
but  while  these  remained  in  force,  the  church  had  not  received  the 
commission  to  go  forth  and  disciple  the  nations.  The  labor  and  ex- 
pense  of  effecting  the  conversion  of  the  world,  has  fallen  to  the  lot  of 
the  New  Testament  church.  It  is  a  peculiar  favor  conferred  on  us, 
that  we  have  such  a  glorious  work  to  do.  And  is  it  not  our  duty  as 
cheerfully  to  bring  all  the  tithes  into  the  Lord's  store-house,  in  order  to 
multiply  translations  and  copies  of  the  holy  scriptures,  and  to  support 
missionaries  among  the  heathen,  as  it  was  the  duty  of  the  children  of 
Israel  to  do  it,  to  enable  the  tribe  of  Levi  to  devote  themselves  exclu- 
sively  to  the  religious  interests  of  their  own  nation  ?  The  claim  which 
the  Lord's  treasury  has  upon  us,  was  never  more  imperious  than  at  the 
present  period  ;  and  never  did  money  have  a  greater  religious  value  in 
the  eyes  of  them  who  love  Zion.  The  calls  for  money  to  be  devoted 
to  benevolent  objects,  are  becoming  more  urgent  every  year  ;  and 
there  is  no  reason  to  doubt,  that  before  the  whole  world  shall  be 
evangelized,  the  obligation  to  devote  to  the  Lord's  immediate  use  at 
least  a  tenth  of  our  incomes,  will  be  acknowledged  by  all  his  true 
worshipers. 

A  stated  appropriation  of  a  certain  proportion  of  our  income*  to  pi- 
ous  and  charitable  objects,  is  no  unimportant  item  of  the  duty  now  be 
fore  us.  It  will  be  generally  acknowledged  that  we  are  under  obliga- 
tion to  contribute  of  our  substance,  not  only  for  the  relief  of  the  poor, 
but  for  the  support  of  the  gospel  among  oui'selves,  and  for  the  diffusion 
of  its  blessings  through  the  world.  But  if  we  make  no  specific  appro- 
priation for  these  objects,  there  is  danger  we  shall  do  far  less  for  them 
than  we  ought ;  and  that  whenever  we  are  called  upon  to  give  for  be- 
nevolent purposes,  our  innate  covetousness  will  interpose  numerous, 
and  oftentimes  insuperable  obstacles.  On  the  other  hand,  if  we  have 
once  solemnly  devoted  a  certain  pi'oportion  of  our  income  to  pious  ob- 
jects, we  shall  no  longer  consider  this  proportion  as  our  own.      The 

*  Let  it  be  remembered  that  by  income,  is  meant  all  our  earnings,  and  not  the  surplus 
that  remains  after  our  own  living  is  taken  out. 


CONSECRATION  OF  PROPERTY  TO  THE  LORD,         499 

proportion  being  determined  upon,  we  are  at  once  prepared  to  expend 
it  on  various  benevolent  objects,  according  to  their  comparative  im- 
portance.  The  main  point  is  already  settled }  that  this  part  of  our 
earnings  is  the  Lord's :  and  by  the  light  of  scripture  we  learn,  that 
every  devoted  thing  is  most  holy  to  the  Lord.    Lev.  xxvii.  28. 

Should  auy  one  think  that  a  tenth  of  his  income  is  more  than  he  can 
consecrate,  let  him  fix  on  some  less  proportion.  It  will  be  better  to 
consecrate  a  twentieth,  or  even  a  fiftieth,  than  to  make  no  definite 
consecration  at  all.  If  any  one  who  is  desirous  of  devoting  a  full 
tithe,  should  be  afraid  it  will  not  leave  him  enough  for  the  support  of 
his  family,  let  him  make  trial  of  it  for  one  or  two  years,  reserving  to 
himself  the  liberty,  if  found  necessary,  of  reducing  the  sum  at  the  end 
of  this  term.  But  let  him  make  the  trial  with  cheerfulness,  and  in  de- 
pendence on  Him  to  whose  service  this  treasure  is  consecrated. 

When  a  part  of  our  substance  has  been  deliberatelyd  evoted  to  God, 
whsther  we  have  put  our  names  to  any  obligatory  bond  or  not,  we 
may  not  fall  short  of  the  limit  we  have  prescribed,  unless  impelled  by 
absolute  necessity  ;  but  if  God  should  prosper  us  we  may  go  beyond  it. 
The  scripture  encourages  the  presentation  of  free-will  offerings,  as 
well  as  of  vows.  Num.  xxix.  39.  The  free-will  offerings  are  proba- 
bly what  are  termed  presents,  in  this  passage  in  the  76th  Psalm :  "  Vow 
and  pay  unto  the  Lord  your  God :  let  all  that  be  round  about  him 
bring  presents  unto  him  that  ought  to  be  feared."  Special  deliveran- 
ces and  smiles  of  Providence,  are  very  properly  acknowledged  by  spe- 
cial appropriations  for  the  benefit  of  that  holy  interest  which,  in  dis- 
tinction from  every  other,  is  God's  own  cause.  The  tithes  which 
Abraham  gave  to  Melchisedec,  priest  of  the  most  high  God,  were  a 
thank  offering  for  the  splendid  victory  which  he  had  just  obtained  over 
the  kings.    Gen.  xiv.  17 — 20.     See  also  Num.  xxxi.  48 — 54.* 

IV.  The  binding  nature  of  this  duty  having  been  already  shown, 
it  remains  that  I  now  speak  of  the  extent  of  its  obligation.  There  is 
reason  to  fear  that  this  part  of  practical  religion  will  not  be  considered 
as  of  universal  obligation  ;  but  rather  as  one  of  those  duties  which 
confine  their  claims  to  a  few. 

Some  may  think  that  this  duty  is  binding  on  none  but  the  members 
of  Christ's  church.  It  is  true  that  Christians  ought  to  consider  them- 
selves under  covenant  vom^s  to  its  performance  ;  but  the  obligation 
rests  on  all  menl";  for  "  the  earth  is  the  Lord's,  and  the  fullness  thereof, 
the  world,  and  they  that  dwell  therein."  This  duty  is  obligatory  on 
men  in  every  station  of  life.  The  rulers  of  the  people  are  not  exemp- 
ted from  its  claims.  The  king  on  his  throne  is  under  obligation  in 
this,  as  well  as  in  other  ways,  to  honor  the  King  of  kings. 

The  ministers  of  religion  are  not  freed  from  obligation  to  make  their 
offerings  to  the  Lord's  treasury.  In  this,  as  well  as  in  other  duties, 
they  should  be  examples  to  the  flock.  The  circumstance  of  their  liv- 
ing  on  tithes,  does  not  excuse  them  from  paying  tithes.  The  Levites, 
when  they  had  received  their  tithes  from  the  children  of  Israel,  were 

*  Before  we  class  the  offerings  which  we  make  to  the  Lord's  treasury,  under  the 
he&d  oC  presents,  it  behooves  us  to  pay  up  all  our  arrears.  There  are  not  a  few  who 
accumulated  great  estates,  before  the  duty  which  is  inculcated  in  this  Article  was  rec- 
ognized, or  even  considered. 


500  CONSECRATION  OF  PROPKKTY  TO  THE  LORD. 

required  to  offer  a  heave-offering  of  it  unto  the  Lord — even  a  tenth 
part  of  the  tithe.  See  Num.  xviii.  26.  This  they  were  to  give  to  the 
priests,  namely,  to  Aaron  and  his  sons  ;  who  doubtless  were  in  their 
turn  required,  by  a  similar  consecration,  to  acknowledge  God  as  the 
author  of  life  and  all  its  supports. 

This  duty  is  binding  on  the  rich  and  on  the  -poor.  The  rich  are,  in 
a  special  sense,  the  Lord's  treasurers  ;  and  their  superiority  over  the 
poor,  chiefly  consists  in  their  ability  to  do  more  to  relieve  the  temporal 
and  spiritual  wants  of  their  fellow  men.  With  great  propriety,  then, 
might  Paul  say  to  Timothy,  "  Charge  them  that  are  rich  in  this  world, 
that  they  be  not  high-minded,  nor  trust  in  uncertain  riches,  but  in  the 
living  God,  who  giveth  us  richly  all  things  to  enjoy  ;  that  they  do  good, 
that  they  be  rich  in  good  works,  ready  to  distribute,  willing  to  commu- 
nicate  ;  laying  up  in  store  for  themselves  a  good  foundation  against 
the  time  to  come,  that  they  may  lay  hold  on  eternal  life."  1  Tim.  vi. 
17—19. 

If  any  class  of  men  can  plead  an  exemption  from  this  duty,  it  is  the 
poor  ;  but  even  they  are  not  exempt ;  as  we  shall  see  by  recurring  to 
the  word  of  God.  When  the  children  of  Israel  were  numbered,  there 
was  a  small  pecuniary  offering  required  ;  concerning  which  it  was 
said,  "  The  rich  shall  not  give  more,  and  the  poor  shall  not  give  less." 
Ex.  XXX.  15.  The  poor  as  well  as  the  rich,  were  required  to  pay  the 
tithe  :  they,  too,  were  taxed  in  proportion  to  their  income.  It  was 
into  "  the  offerings  of  God  "  that  the  poor  loidoio  cast  her  two  mites  ; 
an  act  for  which  she  obtained  the  Savior's  approbation.  From  this 
case  it  may  be  inferred,  that  even  living  on  alms  does  not  exempt  from 
the  duty  of  alms-giving.  Why  is  it  not  as  suitable  to  acknowledge 
God,  by  consecrating  to  him  a  portion  of  those  good  things  which  he 
sends  us  by  the  hand  of  charity,  as  by  devoting  a  part  of  those  which 
are  obtained  by  the  hand  of  labor  ?  Our  divine  Master  was  supported 
by  charitable  contributions  ;  and  yet  from  a  store  thus  acquired,  he 
was  in  the  practice  of  giving  something  to  the  poor.  Compare  Luke 
viii.  3,  with  John  xiii.  29. 

Debtors  are  not  exempted  from  this  duty.     If  any  should  say,  "  We 
are  involved  in  debt,  and  must  pay  what  we  owe  to  men,  before  we 
can  do  anything  for  the  Lord's  treasury  ; "  let  them  be  reminded  that 
His  claim  on  them  is  as  old,  as  well  founded,  and  as  urgent,  as  any  other. 
The  Israelites  were  all  required  to  pay  their  tithes ;  as  well  the  bor- 
rower as  the  lender,  as  well  the  debtor  as  the  creditor.     If  the  debtor 
had  not  wherewith  to  cancel  all  his  debts,  still  he  had  a  right  to  pay 
his  tithes.     His  case  resembled  that  of  a  tenant,  whose  means  of  sup- 
plying the  wants  of  his  family  and  paying  his  debts,  wholly  depend  on 
the  productions  of  a  farm  which  is  not  his  own,  but  belongs  to  his 
landlord.      As  the  tenant  has  a  right  to  pay  the  rent  of  his  farm, 
without  being  chargeable  with  fraud  to  his  creditors,  so  had  the  debt- 
or in  Israel  a  right  to  pay  his  tithe   into  the  Lord's  treasury. — 
And  are  not  debtors,  as  well  as  other  men,  still  the  Lord's  tenants  ? 
And  does  he  not  say  to  them  in  common  with  others,  "  Honor  the  Lord 
wilh  thy  substance  ?"     The  man  who  is  deeply  involved  in  debt,  may 
not,  perhaps,  be  at  Hberty  to  gratify  his  benevolent  feelings  to  the  fall 
extent,  and  to  consecrate  as  much  property  to  charitable  purposes  as 


CONSECRATION  OF  PROPERTY  TO  THE  LORD.  501 

he  otherwise  would.  But  until  his  charitable  contributions  shall  ex- 
ceed  a  titJie,  or  whatever  proportion  of  his  earnings  he  may  consider 
as  really  due  to  the  Lord's  treasury,  he  does  not  thereby  render  himself 
guilty  of  robbery  for  burnt-offering.  While  it  is  incumbent  on  the 
debtor  to  make  eveiy  possible  retrenchment  in  his  own  expenses,  that 
he  may  be  more  able  to  satisfy  the  claims  of  his  creditors,  it  does  not 
become  him  to  make  his  retrenchments  consist  in  withholding  from 
the  sacred  treasury  those  offerings  which,  like  prayer  and  sabbath- 
saiictification,  are  demanded  of  all. 

Some  may  think  that  the  Lord's  claim  is  on  the  creditor,  whose  abil- 
ity  to  consecratejproperty  to  His  treasury,  will  be  increased  by  receiv- 
ing from  the  debtor  what  he  owes  him.  They  will  say,  until  the 
debtor  has  satisfied  the  demands  of  the  creditor,  he  is  liberal  with  an- 
other man's  property.  This  view  of  the  subject,  though  plausible,  I 
think  is  not  correct.  The  ground  we  assume  is  this  ;  that  He  who  is 
the  Proprietor  of  the  earth,  claims  a  portion  of  their  substance  from 
all  who  either  acquire  or  possess  property  ;  and  that  the  obligation  to 
meet  this  claim,  can  not  be  transferred  from  one  individual  to  another. 
If  each  one  does  not  himself  pay  in  his  proportion,  he  can  not  be  cer- 
tain that  it  will  ever  reach  the  Lord's  ti'easury.  There  is  another 
potent  reason,  why  each  man  should  pay  his  own  rent  to  the  Supreme 
Landlord  :  if  any  other  plan  be  adopted,  the  Lord's  treasury  suffers  a 
great  loss.  Suppose  that  twenty  men,  each  of  whose  earnings  are 
equal  to  five  hundred  dollars  a  year,  should  pay  the  amount  of  what 
would  be  the  Lord's  tithe  of  their  income,  to  a  certain  man  who  was 
their  common  creditor ;  and  suppose  this  man  were  to  give  to  God  a 
tithe  of  all  his  income :  his  tithe  of  the  thousand  dollars  which  he  re- 
ceives from  those  twenty  men,  would  be  only  one  hundred  dollars.  In 
this  case,  the  Lord's  treasury  would  receive  only  one  tenth  of  its  dues, 
or  of  what  it  would  receive,  provided  each  man  were  to  pay  his  own 
tithe. 

If  the  consecration  of  a  portion  of  our  substance  to  sacred  uses,  is 
one  of  the  duties  of  godliness,  why  release  debtors  from  its  perform- 
ance? Why  not  with  equal  propriety  say,  that  debtors  are  excused 
from  spending  any  time  in  prayer,  reading  God's  word,  sanctifying 
the  Sabbath,  or  making  a  profession  of  religion  and  walking  with  the 
church  ?  All  these  duties  will  require  time,  in  which  they  might  be 
doing  something  to  pay  their  debts.  If,  notwithstanding  their  pecu- 
niary embarrassments,  the  Lord  has  a  right  to  be  honored  with  some 
portion  of  their  time,  why  has  he  not  an  equal  right  to  be  honored 
with  some  portion  of  their  substance  ? 

If  debtors  are  under  no  obligation  to  devote  property  to  the  Lord's 
ft-easury,  a  large  proportion  of  community  Avill  think  themselves  excu- 
sed  from  this  duty.  And  here  I  would  say,  we  do  well  to  inquire 
whether  a  guilty  neglect  in  this  particular,  be  not  one  cause  why  so 
many  of  us  are  burdened  with  debt.  If  the  word  of  God  can  be  relied 
on,  we  have  more  reason  to  fear  being  impoverished  by  the  neglect, 
than  by  the  performance,  of  the  duty  in  question.  How  else  can  we 
understand  such  passages  as  these  ?  "  There  is  that  scattereth,  and 
yet  increaseth  ;  and  there  is  that  vi'ithholdeth  more  than  is  meet,  but  it 
tendeth  to  poverty.      Tiie  liberal  soul  shall  be  made  fat ;  and  he  Ihat 

63 


502  CONSECRATION  OF  PROPKRTY  TO  THE  LORD. 

watereth,  shall  be  Avatered  also  himself."  Prov.  xi.  24,  25.  "  Bring  ye 
all  the  tithes  into  the  store-house,  that  there  may  be  meat  in  my  house, 
and  prove  me  now  herewith,  saith  the  Lord  of  hosts,  if  I  will  not  open 
you  the  windows  of  heaven,  and  pour  you  out  a  blessing,  that  there 
shall  not  be  room  enough  to  receive  it.  Mai.  iii.  10.  Barns  filled 
with  plenty,  are  promised  to  such  as  honor  the  Lord  with  their  sub- 
stance. Prov.  iii.  9,  10.  [See  the  prophecy  of  Haggai.]  The  Savior 
says,  "  Give  alms  of  such  things  as  ye  have,  and  behold,  all  things  are 
clean  unto  you."  Luke  xi.  41.  If  we  refuse  to  give  the  alms  which  the 
Lord  demands,  we  draw  down  his  curse  upon  our  whole  store.  When 
the  Lord's  portion  is  withheld  and  laid  up  for  our  children,  what  is 
this  but  to  treasure  up  wrath  for  them?  If  we  can  secure  for  them  the 
blessing  of  God,  it  is  the  most  valuable  inheritance  we  can  leave  them. 
And  this  is  to  be  done  by  scattering,  rather  than  by  hoarding.  "  I 
have  been  young  and  now  am  old,"  said  David ;  "  yet  have  I  not  seen 
the  righteous  forsaken,  nor  his  seed  begging  bread.  He  is  ever  mer- 
ciful and  lendeth ;  and  his  seed  is  blessed."    Ps.  xxxvii.  25,  26. 

Finally.  The  duty  of  consecrating  property  to  the  Lord,  is  incum- 
bent on  females  as  well  as  males.  The  scriptures  manifestly  appro- 
bate them  for  doing  it.  Honorable  mention  is  made  of  the  zeal,  libe- 
rality, and  labors  of  the  female  part  of  the  congregation  of  Israel,  when 
a  tabernacle  was  required  for  the  worship  of  God.  "  All  the  women 
that  were  wise-hearted  did  spin  with  their  hands,  and  brought  that 
which  they  had  spun,  both  of  blue,  and  of  purple,  and  of  scarlet,  and 
of  fine  linen.      And  all  the  women  whose  heart  stirred  them  up  in 

wisdom,  spun  goats'  hair. The  children  of  Israel  brought  a  willing 

offering  unto  the  Lord,  every  man  and  woman,  whose  heart  made  them 
willing  to  bring  for  all  manner  of  work."  Ex.  xxxv.  25,  26,  29.  The 
Savior  himself  lived  on  property  which  was  devoted  to  this  object  by 
female  hands.  While  he,  with  the  twelve,  went  throughout  every 
city  and  village,  preaching  and  showing  the  glad  tidings  of  the  king- 
dom of  God,  certain  women  who  had  been  healed  of  evil  spirits  and 
infirmities,  ministered  unto  him  of  their  substance.  Luke  viii.  1 — 3. 
It  was  a  woman  who  poured  the  costly  ointment  on  the  head  of  Christ, 
just  before  his  crucifixion  ;  of  which  act  he  not  only  approved,  but 
declared  that  wherever  his  gospel  should  be  preached  in  the  whole 
world,  there  it  should  be  told  for  a  memorial  of  her.  The  same  holy 
women  who  ministered  to  the  wants  of  Christ  while  he  was  alive,  pre- 
pared  spices  and  ointments  to  anoint  him  when  he  was  dead.  Com- 
pare Matt,  xxvii.  55,  with  Luke  xxiii.  55,  56. 

It  is  objected  by  some,  that  women  have  not  the  control  of  property, 
and  therefore  can  have  no  right  to  consecrate  it.  To  this  it  may  be 
answered  ;  1.  That  there  are  some  women,  namely,  widows,  and  those 
who  remain  unmarried,  who  enjoy  as  full  a  right  to  the  control  of 
property  as  men  do.  2.  The  scriptures  allow  wives,  and  daughters 
in  their  father's  house,  to  make  vows  of  this  kind  ;  though  they  suffer 
the  husband  and  the  father  to  disallow  them,  if  they  choose.  See  Num. 
XXX.  In  these  holy  writings,  we  find  alms-giving  approved  of  in  wo- 
men, as  much  as  in  men.  The  "  virtuous  woman"  whose  character 
is  delineated  in  the  last  chapter  of  Proverbs,  has  a  husband ;  and  yet 
it  is  mentioned  among  her  other  virtues,  that  she  stretches  out  her  hand 


CONSECRATION  OF  PROrERTY  TO  THE  LORD.         503 

to  the  poor,  and  reaches  forth  her  hands  to  the  needy.  The  woman 
of  Shunem  had  a  husband  ;  and  yet  she  it  was,  rather  than  her  hus- 
band, who  constrained  Ehsha  to  eat  bread  :  and  it  was  at  her  instance, 
that  a  little  chamber  was  built  on  purpose  for  the  accommodation  of 
the  Lord's  prophet. 

It  would  cause  a  great  defect  indeed  in  the  female  character,  were 
this  excellent  trait  to  be  left  out  of  it.  This  was  a  distinguishing  char- 
acteristic of  the  amiable  Dorcas  ;  and  was  spoken  of  by  the  weeping 
widows  who  stood  around  her  breathless  body.  That  no  female  can 
be  lovely  without  it,  is  clearly  implied  by  the  prominent  place  which 
the  apostle  gives  it,  in  describing  the  character  of  such  women  as 
were  to  be  specially  honored  by  the  church :  "  Let  not  a  widow  be 
taken  into  the  number,  under  three-score  years  old  ;  having  been  the 
wife  of  one  man,  well  reported  of  for  good  works :  if  she  have  brought 
up  children,  if  she  have  lodged  strangers,  if  she  have  washed  the 
saints'  feet,  if  she  have  relieved  the  afflicted,  if  she  have  diligently 
followed  every  good  work."  1  Tim.  v.  9,  10.  Surely,  the  widow  here 
described  must  have  been,  even  when  she  was  a  wife,  given  to  hospi- 
tality  and  works  of  beneficence. 

I  am  happy  to  acknowledge  that  my  arguments  to  enforce  female 
liberality,  have  been  anticipated,  as  it  were,  by  those  for  whom  they 
were  intended  ;  and  that,  in  this  important  period  of  the  world,  very 
many  females  are  manifesting  the  deep  interest  they  take  in  the  prog- 
ress of  the  Redeemer's  kingdom,  by  making  frequent  and  liberal  con- 
tributions for  its  promotion.  May  they  persevere  in  their  efforts  to  do 
good,  until  their  example  shall  have  allured  their  more  reluctant  sis- 
ters, and  provoked  to  emulation  their  still  more  reluctant  brethren. 


THE      ARTICLE       HARMONIZED. 

There  is  a  visible  agreement  between  this,  and  the  duty  which  was 
last  considered,  namely,  that  of  making  an  open  profession  of  godli- 
ness. If  we  are  under  obligation  to  consecrate  ourselves  to  the  service 
of  God,  it  can  not  be  right  to  withhold  from  him  our  substance.  Nor 
can  there  be  evidence  that  we  have  given  ourselves  to  the  Lord,  so 
long  as  we  refuse  to  admit  his  claims  on  our  property. — There  is  also 
a  manifest  agreement  between  this  duty  and  that  which  is  exhibited 
in  the  third  Article,  namely,  the  consecration  of  a  portion  of  our  time 
to  the  immediate  service  of  God.  The  whole  of  our  time  and  proper- 
ty belong  to  God  ;  and  this  truth  we  practically  acknowledge,  when 
we  devote  to  him  a  portion  of  each.  There  would  be  no  harmony  be- 
tween an  acknowledgment  of  his  right  to  a  portion  of  our  time,  and  a 
denial  of  his  right  to  a  portion  of  our  property. 

The  duty  I  am  now  urging,  accords  with  that  which  was  brought 
into  view  in  the  second  practical  Article.  There  we  saw  it  was  every 
man's  duty  to  acquaint  himself  with  the  revealed  will  of  God,  both  by 
reading  his  word,  and  by  hearing  it  preached.  But  it  would  be  incon- 
sistent for  any  to  say  they  desired  these  means  of  knowledge,  while  they 
were  unwilling  to  be  at  the  expense  required  to  procure  them.  None 
are  under  obligation  to  spend  their  money  for  that  which  is  not  bread 


504  CONSECRATION  OF  PROPERTY  TO  TUF.  LORD. 

— to  help  maintain  men  who  preach  a  spurious  gospel.  But  all  who 
are  seeking  to  know  tlie  mind  of  God,  and  who  are  faithfully  taught 
it  by  his  ministers,  will  feel  the  propriety  of  the  apostolic  direction, 
"  Let  him  that  is  taught  in  the  word,  communicate  unto  him  that  teach- 
eth,  in  all  good  things." 

There  is  a  harmony  between  the  consecration  of  property  to  God's 
immediate  service,  and  those  acts  of  worship  which  were  described 
under  the  first  Article.  They  are  both  suitable  ways  of  acknowledg- 
ing  God's  supremacy,  and  our  dependence  on  him.  Our  worship  is 
the  fruit  of  our  lips,  and  the  substance  with  which  we  honor  him  is 
the  labor  of  our  hands ;  and  both  are  designed  to  express  the  homage 
of  our  hearts.  That  they  constitute  a  harmonious  expression'of  it,  may 
be  learned  from  our  being  required  to  sometimes  present  them  as  one 
united  offering.  In  the  following  passage  they  are  thus  united  :  "  Give 
unto  the  Lord  the  glory  due  unto  his  name :  hring  an  offering,  and  come 
before  him  :  worship  the  Lord  in  thq  beauty  of  holiness."*  2  Chr.  xvi. 
29.     See  also  Deut.  xvi.  16. 

The  duty  enjoined  in  this  Article,  is  the  natural  fruit  of  the  whole 
system  of  Christian  experiences.  It  grows  out  of  the  love  of  good  will, 
which  is  the  source  of  all  holy  affections.  This  love  embraces  the 
interests  of  the  kingdom  of  God,  and  the  good  of  our  fellow  men  :  and 
what  can  be  more  natural,  than  that  such  an  expansive  affection  should 
readily  devote  earthly  treasure,  however  hardly  earned,  to  the  promo- 
tion of  so  desirable  an  object  ?  To  love  God,  and  yet  be  unwilling  to 
serve  him,  unless  it  be  with  that  which  costs  us  nothing,  is  inconsist- 
ent. Nor  can  that  love  to  men  be  real,  which  puts  them  off  with  good 
wishes  for  their  happiness,  and  refuses  to  submit  to  the  pecuniary  ex- 
pense  necessary  to  promote  it.  Real  love  will  make  sacrifices  to  ac- 
complish its  desired  object.  "  For  ye  know,"  said  the  apostle,  "  the 
grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his  poverty  might  be  rich."  2 
Cor.  viii.  9.  The  love  of  good  will  prepares  the  heart  to  consecrate 
earthly  treasure  to  the  Lord,  to  be  used  in  promoting  the  salvation  of 
men  whom  we  have  never  seen — yea,  in  promoting  the  good  of  those 
who  hate  us.  And  holy  complacency  in  Christ  and  his  disciples,  will 
make  us  delight  to  employ  a  portion  of  our  substance  in  promoting  his 
glory,  and  their  edification. 

Submission  to  God  is  one  essential  ingredient  in  the  religion  of  the 
heart ;  and  the  Psalmist  represents  every  one  that  returns  to  God,  as 
submitting  himself  with  pieces  of  silver.  Ps.  Ixviii.  30.  Thus  the 
wise  men  from  the  east,  submitted  themselves  to  the  infant  Redeemer. 
The  pieces  of  silver  are  not  brought  to  purchase  favor,  but  are  an  ex- 
pression of  a  real,  unfeigned  surrender  to  God.  The  young  man  in 
the  gospel,  could  not  be  prevailed  on  thus  to  submit  himself  to  Christ, 
but  went  away  sorrowful ;  for  he  had  great  possessions. — Repentance 
will  not  be  apt  to  overlook  that  root  of  all  evil,  the  love  of  money  ;  and 

♦  There  is  a  sweet  harmony  between  the  prayer  and  the  pecuniary  offerings  of.  the 
monthly  concert.  Would  it  not  tend  to  increase  both  the  prayers  and  offerings  of  the 
church,  were  those  Christians  who  are  on  these  occasions  detained  at  home,  to  retire 
to  the  closet  with  their  offering  in  their  hand,  and  on  their  knees  present  it  to  the  Lord, 
to  be  devoted  to  the  advancement  of  the  same  holy  cause  for  which  they  pour  out  their 
prayers  ? 


CONSECRATION  OF  PROPKRTY  TO  THE  LORD.  505 

if  it  bring  forth  the  meet  fruits,  it  will  effect  a  reform  in  this,  as  well 
as  in  other  things ;  and  will  prompt  to  alms-giving  as  one  of  the  beat 
means  of  destroying  this  bitter  root. — While  repentance  promotes  libe. 
rality  by  begetting  a  holy  lothing  of  covetousaess,  faith  promotes  it  in 
another  way.  Faith  confides  in  the  great  Giver  and  Owner  of  all  our 
property,  that  good  will  be  effected,  and  we  not  impoverished,  by  our 
consecrating  a  liberal  portion  of  it  to  his  immediate  service  ;  that  he 
will  verify  this  promise  ;  "  The  liberal  soul  shall  be  made  fat,  and  he 
that  watereth,  shall  be  watered  also  himself."  By  faith,  we  view  all 
things  as  being  in  the  hand  of  God  ;  who  has  power  to  succeed  our 
undertakings,  or  to  render  them  abortive,  according  to  his  sovereign 
pleasure. — The  Christian  hope,  whether  it  has  in  prospect  the  future 
enlargement  of  Zioa,  or  the  blessedness  of  the  heavenly  world,  has  a 
tendency  to  promote  holy  liberality.  Can  we  have  our  hope  in  heaven, 
and  yet  not  be  willing  to  part  with  the  perishing  goods  of  earth,  to  ad- 

vance  that  kingdom  which  can  not  be  moved  1 Humility  is  also  in 

unison  with  the  duty  which  is  now  before  us.  Pride  craves  an  abun- 
dance of  earthly  substance,  but  humiUty  is  contented  with  a  little.  The 
former  prompts  men  to  say.  We  are  not  able  to  give ;  while  those  who 
cherish  the  latter  exclaim.  We  are  fully  able. Thirsting  for  right- 
eousness will  manifestly  counteract  a  thirst  for  gold. A   forgiving 

spirit  led  the  Savior  to  pray  and  die  for  his  enemies  ;  and  if  the  same 
spirit  pervades  us,  we  shall  make  voluntary  and  liboral  contributions 
to  relieve  the  wants,  both  temporal  and  spiritual,  of  those  who  hate  us. 
— Between  the  spirit  of  self -denial,  and  a  liberal  consecration  of  earth- 
ly  substance  to  God,  there  surely  is  not  the  least  discord,  but  a  visible 
harmony. — A  thankful  and  a  liberal  spirit,  are  fully  in  unison  ;  so  that 
a  thankful  spirit  will  lead  us  to  make  thank-offerings.  The  most  libe- 
ral consecration  of  property  to  the  Lord's  treasury  of  which  we  read 
in  the  scriptures,  appears  to  have  been  prompted  by  profound  gratitude 
to  God,  for  all  the  blessings  of  which  they  who  offered  it  had  been 
made  the  recipients.  Nor  were  they  less  grateful  that  he  had  given 
them  a  liberal  heart,  than  that  he  had  put  it  into  their  power  to  make 
a  liberal  offering  ;  for  they  clearly  saw  that  both  were  the  gift  of  God. 
I  refer  to  the  munificent  offering  which,  just  before  his  death,  David 
and  his  people  made  for  the  building  of  the  temple.       See  1  Chron. 

xxix. Holy  meditation  is  harmonious  with  the  duty  of  consecrating 

property  to  the  honor  and  service  of  the  Lord.  They  who  muse  much 
on  God  and  the  interests  of  his  kingdom,  will  feel  that  the  chief  value 
of  money  consists  in  its  being  one  necessaiy  means  of  promoting  the 
extension  of  that  kingdom. 

This  duty,  so  manifestly  in  accordance  with  all  the  duties  and  ex. 
periences  of  the  Christian,  can  not  be  at  variance  with  that  system  of 
doctrines  which  is  according  to  godliness.  It  will  be  sufficient  to  show 
that  there  is  a  manifest  agreement  between  this,  and  the  first  three 
Articles  in  the  doctrinal  series.  The  first  of  these  exhibits  Jehovah 
as  the  only  living  and  true  God ;  and  the  consecration  of  a  portion  of 
our  property  to  him,  is  a  practical  acknowledgme'at  of  his  existence 
and  supremacy.  It  is  honoring  the  Lord  with  our  substance.  Our 
second  doctrine  exhibits  the  eternal  God  as  making  and  managing 
all  things  for  his  own  glory;    and  with  this  doctrinal  truth,  the  duty 


006         CONSECRATION  OF  PROPERTY  TO  THE  LORD. 

now  enjoined  fully  coalesces.  It  is  the  very  language  of  the  offerings 
which  we  make  to  the  treasury  of  the  Lord,  "  Of  thine  own  have  we 
given  thee."  Our  third  doctrine  relates  to  the  moral  government 
which  the  Supreme  Being  exercises  over  his  intelligent  family.  Ac- 
cording to  that  doctrine,  it  is  his  unquestionable  right  to  give  us  law, 
and  to  control  all  our  actions.  As  our  moral  Governor,  he  has  a  per- 
fect right  to  direct  us  how  to  use  our  money.  No  other  sovereign  in 
the  universe  possesses  such  an  indisputable  right  to  tax  the  property  of 
his  subjects  for  the  support  of  government,  and  the  promotion  of  the 
welfare  of  his  kingdom :  for  he  is  the  owner  of  all  the  properly  which 
is  in  the  hands  of  his  subjects,  in  a  higher  sense  than  can  be  true  of 
any  other  sovereign. 

To  some  it  may  seem,  that  this  Article  of  our  practical  system  is  at 
variance  with  the  immateriality  of  the  Supreme  Being,  and  also  with 
his  absolute  independence  and  all-sufficiency.  They  may  think  it 
makes  him  appear  too  much  like  the  gods  of  the  heathen,  to  whom 
costly  offerings  are  made  to  supply  their  wants.  The  scriptures,  how- 
ever,  have  been  very  explicit  in  making  us  know,  that  the  oblations 
which  we  are  required  to  present  to  Jehovah,  are  not  provisions  that 
he  needs  for  himself.  How  emphatically  is  this  expressed  in  his  ad- 
dress to  Israel,  in  the  50th  Psalm  :  "  If  I  were  hungry,  I  would  not 
tell  thee ;  for  the  world  is  mine,  and  the  fullness  thereof.  Will  I  eat 
the  flesh  of  bulls,  or  drink  the  blood  of  goats  ? "  The  same  sentiment 
was  forcibly  expressed  by  Paul,  "when  he  stood  in  the  midst  of  Mars' 
hill,  declaring  to  the  superstitious  Athenians  the  unknown  God : — 
"  God  that  made  the  world  and  all  things  therein,  seeing  that  he  is 
Lord  of  heaven  and  earth,  dwelleth  not  in  temples  made  with  hands ; 
neither  is  worshiped  with  men's  hands,  as  though  he  needed  anything, 
seeing  he  giveth  to  all  life,  and  breath,  and  all  things."  Acts  xvii.  24, 
25.  The  pecuniary  offerings  which  the  Lord  requires  of  us,  arc  not 
to  be  laid  out  on  his  own  person,  but  are  all  to  be  expended  here  on 
the  earth;  either  in  supplying  the  wants  of  the  poor,  whose  cause  he  has 
espoused,  or  in  promoting  the  interests  of  that  holy  kingdom,  which  is 
of  ten  thousand  times  more  importance  to  us,  than  all  the  kingdoms  of 
this  world  and  the  glory  of  them. 

But  why,  it  may  be  asked,  can  not  the  all-sufficient  God  support  the 
interests  of  his  kingdom,  without  our  pecuniary  aid  ?  What  if  he  can  ? 
Because  he,  in  his  sovereignty,  does  not  see  fit  to  do  it,  shall  we  pre- 
sume  to  complain  ?  Is  it  not  a  privilege  that  we  may  be  workers  to- 
gether with  God,  in  the  building  up  of  his  kingdom  on  the  earth  ? 
What  a  privilege  it  is,  that  with  property,  none  of  which  can  be  car- 
ried  away  with  us  when  we  die,  we  may  do  something,  yea,  do  much, 
to  further  the  interests  of  a  kingdom  so  great,  glorious,  and  durable  ! 

The  thought  now  occurs,  that  some  reader  may  imagine  he  can  dis- 
cover a  want  of  harmony  between  this,  and  the  eleventh  of  the  doctrinal 
Articles,  namely,  justification  by  faith,  without  works  of  merit.  There 
would  be  a  want  of  harmony  between  them,  had  the  consecration  of 
property  to  the  Lord's  treasury  been  represented  as  a  meritorious  act. 
It  has  been  shown  to  be  a  reasonable  service,  and  when  rightly  per- 
formed, well  pleasing  to  God.  It  has  also  been  shown  that  the  Lord 
has  promised  to  reward  this  service ;  but  in  this,  as  in  all  other  cases 


CONSECRATION  OF  PROPBHTY  TO  THE  LORD.  507 

of  obedience,  the  reward  is  not  of  debt,  but  of  grace.  And  let  it  be  re- 
membered,  that  should  we  give  all  our  goods  to  feed  the  poor,  without 
being  prompted  to  it  by  supreme  love  to  God,  the  act  would  not  gain 
his  approbation.  And  when  our  charitable  giving  does  proceed  from 
holy  motives,  it  is  no  work  of  supererogation ;  since  we  give  to  the 
Lord  nothing  but  what  we  have  first  received  from  him.  Such  offer- 
ings do  nothing  to  diminish  the  grace  displayed  in  our  justification. 
He  who  substitutes  his  alms-deeds  for  the  Savior's  righteousness,  will 
find  them  to  be  a  poor  substitute.  If  the  man  who  has  spent  his  life 
in  laying  up  treasure  for  himself,  thinks  to  ■purchase  a  seat  in  paradise, 
by  a  liberal  offering  to  the  Lord's  treasury  at  his  death,  he  will  expe- 
rience sad  disappointment  when  he  shall  awake  in  the  world  of  spirits. 


REMARKS. 

1.  This  Article  furnishes  no  inconsiderable  test  of  Christian  char- 
acter. Not  that  every  one  who  gives  money  to  feed  the  poor,  or  to 
build  a  sanctuary,  or  to  maintain  the  preaching  of  the  gospel,  is  a 
Christian.  Some  who  are  no  Christians,  nor  so  much  as  believers  in 
the  religion  of  Christ,  have  nevertheless  a  natural  generosity ;  and  this 
they  not  unfrequently  display  in  relieving  the  indigent,  and  sometimes 
even  in  sending  the  news  of  a  Savior's  death  to  the  heathen  world. 
And  others  who  have  no  inherent  liberality,  may,  on  extraordinary  oc- 
casions,  be  excited  to  generous  acts.  But  something  more  than  a  mere 
constitutional  generosity,  or  a  few  splendid  benefactions,  is  necessary 
to  establish  the  character  of  Christian  liberality.  Such  a  character  is 
estabUshed  by  an  habitual  consecration  of  property  to  the  Lord's  treasury 
— by  giving  freely,  without  needing  to  be  pressed — by  giving  liberally, 
to  the  extent  of  one's  power — by  doing  it  with  a  single  eye,  not  letting 
his  left  hand  know  what  his  right  hand  doeth — and  with  humility,  ac- 
knowledging that  what  is  devoted  to  the  Lord,  was  first  received  from 
him.  Such  things  as  these  indicate  the  principle  of  Christian  benev- 
olence to  be  seated  in  the  heart.  As  every  display  of  a  covetous  spirit 
injures  the  Christian  character,  so  every  thing  which  evinces  a  heart 
to  devise  liberal  things  for  the  relief  of  the  necessitous  and  the  further- 
ance  of  the  gospel,  adds  to  its  lustre.  When  the  disciple  of  Christ 
labors  as  willingly  to  earn  money  for  his  Master's  use,  as  for  his  own 
— as  willingly  curtails  his  expenses  in  order  to  do  more  for  the  evan- 
gelizing of  the  world,  as  for  the  purpose  of  buying  a  field  or  building  a 
house  ;  he  exhibits  some  practical  evidence,  that  he  feels  himself  to  be 
nothing  more  than  the  Lord's  steward. 

2.  Before  we  leave  this  Article,  suffer  me  to  urge  upon  my  readers 
a  compliance  with  the  duty  it  inculcates.  Let  us  not  look  upon  it  as 
we  would  upon  a  stranger,  who  had  obtruded  himself  upon  us.  Scarce- 
ly a  single  family  would  feel  either  able  or  willing  to  meet  the  addi- 
tional expense  of  providing  for  one  such  stranger ;  and  yet  there  are 
few  families  that  can  not  provide,  and  that  cheerfully,  for  all  those 
children  which  Providence  throws  upon  their  care.  If  we  view  the 
Lord's  treasury  in  the  light  of  a  stranger,  that  has  been  quartered  upon 
us  without  our  consent,  to  support  it,  will  seem  an  intolerable  burden. 


508  DUTIES    TO    MEN. 

But  let  U3  once  give  it  the  place  of  a  dear  child,  and  we  can  do,  and 
continue  to  do  for  it :  we  can  even  multiply  our  appropriations  for  its 
sacred  use,  and  bless  the  Lord  that  we  have  such  a  way  of  doing  good 
with  our  property. 

The  duty  before  us  is  one  of  great  magnitude  ;  and  yet  it  is  one  that 
we  are  in  more  danger  of  entirely  neglecting  or  postponing,  than  al- 
most  any  other.  Our  offerings  for  the  Lord's  treasuiy  are  needed,  and 
they  are  needed  now.  The  world  is  to  be  converted  ;  and  but  little 
time  remains  (unless  the  scripture  prophecies  have  been  altogether 
misunderstood)  for  the  accomplishment  of  this  great  work.  Laborers 
have  already  entered  the  field  ;  and  these  need  to  be  encouraged  both 
by  our  prayers  and  alms.  But  their  number  needs  to  be  greatly  aug- 
mented.  There  is  no  time  to  lose.  If  the  Lord's  treasury  ever  had  a 
claim  upon  us,  it  certainly  has  never  been  more  urgent  than  at  the 
present  crisis.  Let  us  be  up  and  doing ;  for  while  we  are  lingering, 
millions  are  dying  without  the  knowledge  of  the  only  Savior  of  lost 
men.  Let  none  of  us  pray  to  be  excused  :  let  us  rather  esteem  it  an. 
unspeakable  privilege,  that  we  may  become  instrumental  in  extending 
the  Redeemer's  kingdom  to  the  ends  of  the  Avorld.  If  we  can  not  cast 
in  our  pounds,  let  us  cast  in  our  pence.  But  let  us  remember  those 
words  of  the  apostle ;  "  He  which  soweth  sparingly,  shall  reap  also 
sparingly ;  and  he  which  soweth  bountifully,  shall  reap  also  bounti- 
fully." 


DUTIES  WHICH  WE  OWE  TO  MEN. 

Men  are  not  the  only  creatures  whom  we  are  to  love.  Our  benev- 
olent affections  should  rise  high  enough  to  embrace  all  the  angels  of 
light,  and  descend  low  enough  to  include  every  thing  that  has  life  and 
a  susceptibility  of  enjoyment :  but  our  external  duties,  pertaining  to 
the  second  table  of  the  law,  are  chiefly  confined  to  our  own  race. 
The  angels  we  are  bound  to  love,  and  in  their  blessedness  to  rejoice ; 
but  while  we  are  on  the  earth,  there  is  no  particular  way  in  which 
we  can  reciprocate  their  kind  offices.  While  we  are  bound  to  feel 
benevolently  towards  the  entire  brute  creation,  that  portion  of  it  that  is 
subjected  to  our  more  immediate  control  and  service,  claims  from  us 
benevolent  actions  as  well  as  feelings.  It  is  a  part  of  our  duty  to 
furnish  them  their  necessary  food,  to  use  them  tenderly,  and  to  give 
them  no  unnecessary  pain.  Still  it  is  true  that  almost  all  our  external 
duties,  which  do  not  come  under  the  class  of  godliness,  are  duties 
which  we  owe,  not  to  angels  or  to  brutes,  but  to  men. 

The  class  of  duties  now  to  be  considered,  includes  those  we  owe  to 
ourselves.  When  the  Savior  summed  up  the  ten  commandments  in 
two,  which  comprehended  all  our  duties  to  God  and  men,  he  divided 
the  second  of  these  into  two  parts,  to  distinguish  between  the  duties 
which  we  owe  to  others,  and  those  Avhich  we  owe  to  ourselves.     He 


GENERAL    DUTIES.  509 

said,  "  Thou  shalt  love  thy  neighbor  as  thyself."  Here  are  two  ob- 
jects  of  love,  thy  neighbor  and  thyself :  and  both  call  for  the  performance 
of  such  duties  as  are  the  proper  expressions  of  the  love  required.  God 
as  much  forbids  us  to  do  ourselves  harm,  as  to  do  it  to  our  neighbors  ; 
and  lays  us  under  as  real  an  obligation  to  seek  our  own  good,  as  to 
seek  the  good  of  others.  When  Paul  declares  that  the  grace  of  God 
teaches  us  to  live  soberly,  righteously,  and  godly  in  this  present  world  ; 
the  duties  of  the  first  table  are  all  comprised  in  living  godly,  and  those 
of  the  second  are  divided  into  two  classes,  comprehended  in  living 
soberly  and  righteously ;  the  first  relating  to  a  proper  government  of 
ourselves,  and  the  last  to  a  consistent  behavior  towards  our  fellow  men. 
The  apostle  James  makes  the  same  division  of  second  table  duties, 
when  he  says,  "  Pure  religion,  and  undefiled  before  God  and  the 
Father,  is  this,  To  visit  the  fatherless  and  widows  in  their  affliction, 
and  to  keep  himself  unspotted  from  the  world."  By  this  we  are 
taught,  that  pure  religion  leads  to  the  performance  of  the  duties  we 
owe  to  our  fellow  men,  and  also  of  the  duties  we  owe  to  ourselves. 

The  duties  which  we  owe  to  others,  are  either  those  of  relative  life, 
or  they  are  more  general,  extending  to  mankind  at  large.  The  angels, 
being  spirits  unclothed  with  flesh,  were  all  created  at  once,  having  no 
mutual  relation  between  them  other  than  that  of  fellow  creatures.  In 
this  respect,  our  circumstances  widely  differ  from  theirs.  We,  as 
creatures,  have  all  one  Father,  even  God  :  but  as  men,  we  have  differ, 
ent  fathers,  and  sustain  a  variety  of  relations ;  and  these  relations 
bring  with  them  their  appropriate  duties.  The  relations  which  subsist 
in  a  family  are  the  most  intimate,  and  the  duties  resulting  from 
them  are  of  unspeakable  importance.  But  the  duties  we  owe  to 
our  fellow  men  are  not  confined  to  our  own  family,  our  own  neigh- 
borhood,  or  even  our  own  country :  they  extend  to  the  whole  human 
race.  "  As  we  have  therefore  opportunity,"  said  the  apostle,  "  let  us 
do  good  unto  all  men." 

That  part  of  holy  practice  which  belongs  to  the  second  table  of  the 
law,  naturally  divides  itself  into  three  principal  branches,  namely, 
general  duties  ;  or  such  as  are  due  to  mankind  at  large  ;  relative  duties ; 
or  such  as  grow  out  of  the  various  relations  that  we  sustain  in  life, 
especially  those  of  the  domestic  circle ;  and  personal  duties ;  or  such 
as  every  individual  owes  to  himself.  It  is  my  purpose  to  treat  of  the 
duties  pertaining  to  each  of  these  three  divisions ;  and  that  in  the 
same  order  in  which  they  have  now  been  placed. 


FIRST    DIVISION. 


OEKERAI.    DUTIES. 

There  are  special  duties  wjiich  we  owe  to  our  own  households,  and 
others  which  we  owe  to  the  household  of  faith.  And  besides  these, 
there  are  duties  which  we  owe  to  our  fellow  men  at  large,  irrespective 
of  any  particular  relation  they  bear  to  us,  or  even  to  Christ.  These 
it  seems  proper  to  denominate  general  duties.     In  works  of  mercy,  the 

64 


510  GENERAL    DUTIES. 

Savior  taught  us  to  view  every  man  as  our  neighbor,  even  when  of  a 
different  nation,  and  of  a  different  reUgion.  See  Luke  x.  29 — 37. 
He  required  us  not  only  to  love  our  enemies,  but  to  do  them  good. 
These  are  his  words  :  "  But  I  say  unto  you.  Love  your  enemies — do 
good  to  them  that  hate  you."  In  accordance  with  the  requisition  of 
the  Master,  one  of  his  servants,  who  was  moved  by  the  Holy  Ghost, 
said,  "  See  that  none  render  evil  for  evil  unto  any  man  ;  but  ever 
follow  that  which  is  good,  both  among  yourselves,  and  to  all  7nen." 

All  the  duties  which  Ave  owe  to  mankind,  are  comprised  in  doing 
them  good  according  to  our  ability  and  opportunity  ;  and  in  refraining 
from  doing  them  any  injury.  Our  fellow  men  may  receive  either 
benefit  or  injury  from  us,  in  relation  to,  L  Their  persons ;  H.  Their 
property  ;  \\\.  Their  reputation  ;  IV.  Their  souls. 

I.     Duty  requires  that  we  regard  our  neighbor's  person. 

We  have  animal,  as  well  as  intellectual  natures ;  and  consid. 
ered  as  animals  merely,  we  can  receive  either  benefit  or  injury  from 
each  other's  hands.  The  command.  Thou  shalt  not  kill,  forbids  us  to 
destroy  the  animal  life  of  our  neighbor ;  and  indeed  it  forbids  us  to 
offer  him  the  least  violence.  To  be  no  striker,  is  repeatedly  mentioned 
as  an  essential  requisite  in  a  minister  of  the  word  of  God.  But  why 
must  a  minister  of  the  word  be  no  striker  ?  Because  the  thing  itself 
is  totally  wrong.  They  who  strike,  and  bruise,  and  mutilate,  and 
murder  their  fellow  men,  are  the  devil's  servants  :  "but  the  servant  of 
the  Lord  must  not  strive,  but  be  gentle  to  all  men." 

Parents,  jand  others  to  whom  God  has  committed  authority,  and  who 
are  his  appointed  instruments  to  execute  wrath  on  evil  doers,  may 
inflict  corporeal  punishment ;  but  in  our  individual  capacity  we  have 
no  such  prerogative.  The  command  of  Christ  is  decisive,  and  is  bind- 
ing on  all  men,  both  within  and  without  the  pale  of  his  church  :  "But 
I  say  unto  you,  that  ye  resist  not  evil :  but  whosoever  shall  smite  thee 
on  thy  right  cheek,  turn  to  him  the  other  also."  Matt.  v.  39.  In  the 
spirit  of  this  command,  Paul  says  to  the  saints  at  Rome, "  Dearly 
beloved,  avenge  not  yourselves,  but  rather  give  place  unto  wrath  : 
for  it  is  written.  Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord." 
Rom.  xii.  19. 

Although  it  is  a  plain  dictate,  not  only  of  revealed  but  natural 
religion,  that  we  should  not  destroy  the  lives  of  our  fellow  creatures, 
and  that  we  should  do  violence  to  no  man,  it  is  nevertheless  a  melan. 
choly  fact,  that  a  large  portion  of  the  human  race  go  down  to  the  dust 
by  the  hand  of  violence.  Who  can  count  the  number  that  have  been 
cut  off  by  murders,  assassinations,  and  wars  ?  And  whence  come 
these  wars  and  fightings  among  us  ?  They  come  from  our  lusts — our 
selfishness,  pride,  covetousness,  envy,  anger,  and  revenge.  As  these 
lusts  in  the  heart  are  all  forbidden,  so  is  their  fruit.  Let  the  religion 
of  the  Bible  be  fully  adopted  by  all  men  as  the  rule  of  action,  and  there 
will  not  be  another  war  declared,  another  battle  fought,  nor  another 
man  butchered  by  his  fellow  man.  There  is  no  one  circumstance 
which  gives  such  an  aggravation  to  the  sin  of  destroying  men's  lives, 
(considered  merely  in  reference  to  them,)  as  this  ;  that  the  destruction 
of  their  life  is  the  termination  of  their  only  probationary  state. 

There  are  probably  lew  things  which  will  be  more  universally 


CENERAL    DUTIES.  511 

acknowledged  to  be  obligatory,  than  obedience  to  the  sixth  command- 
ment. But  this,  as  well  as  all  the  other  commands  of  God,  is  exceed, 
ingly  broad.  It  not  only  fofbids  taking  away  life,  or  doing  aught  that 
tends  thereunto,  but  it  requires  all  lawful  endeavors  to  preserve  life. 
There  are  many  ways  in  which  murder  is  committed.  In  some  of 
them,  the  murderer  seems  as  if  he  were  unconscious  of  guilt.  This  is  ap. 
parently  the  case  with  those  who  deal  out  death  to  their  neighbor,  in  the 
shape  of  intoxicating  drinks.  Multitudes  of  lives  are  sacrificed  on  the 
altar  of  intemperance  ;  and  he  who  encourages  the  thing,  is  accessory 
to  these  murders.  Nor  is  it  enough  that  we  can  say.  We  did  not  give 
our  neighbor  drink  ;  we  did  not  put  our  bottle  to  him  to  make  him 
drunken.  Have  we  made  an  effort  to  take  it  away  from  him  ?  Are 
we  heartily  seconding  those  redeeming  measures,  which  God  has  so 
mercifully  stirred  up  his  friends  to  adopt,  and  that  at  a  crisis  when 
they  were  so  greatly  needed  ?  The  benevolence  exhibited  in  the  char- 
acter of  the  good  Samaritan,  did  not  consist  in  his  refraining  from  of- 
fering  violence  to  the  person  of  his  fellow  man.  If  this  had  been  all, 
he  would  have  differed  in  no  respect  from  the  priest  and  the  Levite. 
His  benevolence  prompted  him  to  pour  oil  and  wine  into  Avounds,  which 
had  been  inflicted  by  other  hands.     Luke  x.  30 — 37. 

The  custom  that  prevails,  of  inquiring  after  each  other's  health 
when  we  meet,  seems  to  be  a  recognition  of  our  obligation  to  regard 
the  life  and  health  of  our  fellow  men.  And  were  the  law  of  love  writ- 
ten deep  in  our  hearts,  this  inquiry  would  be  sincere  ;  and  we  should 
be  prepared  to  rejoice  or  be  grieved,  according  to  the  favorable  or  un- 
favorable answer  it  should  receive. 

II.    We  owe  duties  to  our  fellow  men  in  relation  to  their  property. 

God  is  the  owner  of  all  things.  His  supreme  title  to  the  earth — yea, 
and  to  the  entire  universe,  he  will  never  transfer  to  another :  and  yet 
it  is  said,  "  The  earth  hath  he  given  to  the  children  of  men."  While  he 
has  given  the  whole  earth  to  the  wliole  human  race,  he  has,  in  his  provi- 
dence,  ordained  that  there  should  be  such  a  thing  as  individual  property. 
It  is  his  will  that,  by  pre-occupancy  or  purchase,  a  certain  piece  ol 
land  should  become  yours,  in  distinction  from  its  being  your  neighbor's  ; 
and  that  either  by  invention,  fabrication,  or  some  equivalent  given, 
other  commodities  should  be  yours  and  not  his. 

The  right  of  nations  to  their  own  territories,  and  of  individuals  to 
their  own  estates,  is  recognized  by  the  law  of  the  Supreme  Ruler, 
To  make  our  practice  agree  witH  the  declarations  of  his  will,  we  must 
respect  every  man's  right  to  that  which  is  his  own.  Very  much  of 
the  consistency  of  our  character,  depends  on  a  careful  attention  to  thia 
branch  of  Christian  ethics.  .  Two  of  the  ten  commandments  are  de, 
signed  to  bring  into  view  our  obligation  to  regard  our  neighbor's  prop, 
erty.  The  right  which  one  man,  in  distinction  from  another,  has  to  a 
certain  portion  of  property,  is  recognized  both  in  the  prohibition  to 
steal,  and  to  covet.  The  same  moral  law  which  forbids  us  to  rob 
another  of  his  life,  forbids  us  to  rob  him  of  his  money.  And  if  a  sub, 
jection  to  the  will  of  God  will  prevent  the  one,  it  will  prevent  the 
other.  Let  us  also  remember,  that  the  law  of  God  as  much  forbids  us 
to  take  away  our  neighbor's  property  hy  fraud,  as  by  theft.  Said  our 
Savior,  "  Defraud  not :"  and  by  his  apostle,  he  gave  this  caution  to 


512  BENERAL    DUTIES. 

the  church  at  Thes.salouica,  and  indeed  to  all  others  who  should  read 
the  epistle  addressed  to  them  :  "  that  no  man  should  go  beyond  and 
defraud  his  brother  in  any  matter."  In  Paul's  epistle  to  the  Romans, 
be  said,  "  Provide  things  honest  in  the  sight  of  all  men."  The  hon- 
esty  which  we  are  required  to  practice  in  all  our  commercial  dealings 
with  mankind,  lays  us  under  obligation  to  pay  attention  to  such  things 
as  the  following  : 

1.  That  in  buying  and  selling,  we  do  not  deceive  one  another,  by 
overvaluing  or  undervaluing  the  articles  of  traffic.  The  seller  is  un- 
der temptation  to  deceive  by  overrating,  and  the  buyer  by  underrating, 
their  worth.  *'  It  is  naught,  it  is  naught,  saith  the  buyer."  Prov.  xx. 
14. 

2.  The  seller  is  under  temptation  to  dishonesty,  by  wishing  to  ob- 
tain  a  greater  price  for  his  wares  than  he  deems  them  really  worth  ; 
and  the  buyer  may  be  guilty  of  equal  dishonesty,  by  wishing  to  pur- 
chase them  below  their  real  value. 

3.  Honesty  requires  a  punctual  payment  of  debts.  '•  Owe  no  man 
anything,"  is  a  precept  that  has  the  weight  of  divine  authority.  We 
have,  in  reality,  no  more  right  to  withhold  from  our  creditors  that 
which  is  honestly  due  them,  than  we  have  to  take,  without  permission, 
property  of  theirs  not  now  in  our  possession.  God  requires  us  to  pay 
all  our  debts,  if  it  is  in  the  power  of  our  hand  to  do  it ;  and  requires 
that  we  do  it  with  punctuality.  Punctuality  is  strikingly  enforced  by 
such  a  precept  as  we  i'ind,  Deut.  xxiv.  14,  15.  With  this  compare 
Jam.  V.  4.  When  the  citizen  of  Zion  sweareth  to  his  own  hurt,  (par- 
ticularly  in  matters  relating  to  property,)  he  changeth  not.  Ps.  xv.  4. 
It  is  one  of  the  characteristics  of  a  man  of  grace,  that  he  is  scrupu- 
lously  exact  in  the  fulfillment  of  his  contracts. 

4.'  A  suitable  regard  to  our  neighbor's  welfare,  as  it  relates  to  his 
property,  will  prevent  us  from  getting  it  into  our  hands  by  means  of 
deceptive  promises.  The  poor,  as  well  as  the  rich,  ought  to  feel  them- 
selves bound  by  their  promises.  They  have  no  right  to  promise  more 
than  they  have  a  reasonable  prospect  of  being  able  to  perform.  If  they 
say,  "  Unless  we  make  such  promises,  we  can  not  obtain  those  articles 
of  which  we  stand  in  absolute  need  to  sustain  life,"  they  must  be  told  ; 
Duty  i-equires  you  to  act  the  honest  part :  instead  therefore  of  making 
promises  which  you  can  not  reasonably  expect  to  fulfill,  confess  your 
poverty,  and  take  the  place  of  beggars  instead  of  purchasers. 

As  another  means  of  honest  dealing  with  our  neighbors,  as  well  as 
of  self-preservation,  God  requires  industry.  This  is  what  the  apostle 
proposes  as  a  cure  for  theft :  "  Let  him  that  stole,  steal  no  more  ;  but 
rather  let  him  labor,  working  v  ith  his  hands  the  thing  which  is  good, 
that  he  may  have  to  give  to  him  that  needeth."  Eph.  iv.  28. 
Thieves  might  support  themselves  by  honest  labor,  more  easily  than 
they  do  by  stealing.  Industry  is  proposed  by  the  apostle  as  an  antidote, 
not  only  to  theft,  but  to  a  burdensome  dependence,  for  support,  on  pub- 
lic and  private  charity.  In  the  name  of  the  Lord  Jesus  Christ,  he  ex- 
horts  the  members  of  his  church  with  quietness  to  work,  and  eat  their 
own  bread.  He  considers  it  a  dishones  tthing  for  any  of  them, 
through  indolence,  to  live  on  the  earnings  of  their  industrious  brethren. 
Very  much  of  that  failure  in  the  fulfillment  of  pecuniary  engagements, 


GENERAL    DUTIE?.  513 

which  keeps  society  in  a  tumultuous  state,  and  which  is  a  real  trans- 
gression of  tho  divine  law,  has  its  source  in  idleness. 

As  a  regard  to  our  neighbor's  person,  will  prevent  us  from  minister, 
ing  to  his  intemperate  desires,  so  will  a  regard  to  his  property.  And 
if  the  intemperate  man  had  a  suitable  regard  to  his  neighbor's  pecuni- 
ary interests,  he  would  not,  by  his  excesses,  incapacitate  himself  to 
pay  that  neighbor  his  just  dues.  All  men  are  apt  to  claim  for  them- 
selves the  virtue  of  honesty  ;  but  surely,  they  who  are  consuming  on 
their  intemperate  lusts  that  money  which  they  owe,  have  no  right  to 
call  themselves  honest  men.  Could  the  drunkard  be  made  truly  to  feel 
his  obligation  to  be  honest,  it  would  go  far  toAvards  inducing  him  to 
become  a  temperate  man. 

While  God  has  made  it  imperative  on  the  debtor  to  use  all  honest  means 
to  discharge  his  contracts,  he  does  not  allow  the  creditor  to  oppress 
the  debtor.  If  he  sees  that  the  debtor's  incapacity  to  make  good  his 
engagements  is  real,  and  not  pretended,  he  is  bound  to  have  patience 
witli  him  :  if  he  can  not  pay  all  that  is  due,  to  forgive  a  part ;  and  if 
he  can  pay  nothing,  to  forgive  the  whole  debt.  Such  a  treatment  of 
the  poor  debtor,  would  help  us  to  understand  wiiat  is  the  most  literal 
meaning  of  the  petition,  "  Forgive  us  our  debts,  as  we  forgive  our  debt- 
ors." The  richest  creditor,  in  common  with  the  poorest  debtor,  is  such 
a  bankrupt  before  God,  that  he  needs  to  have  his  whole  debt  forgiven  ; 
and  then  to  have  all  his  future  wants  supplied  from  the  stores  of  grace. 
And  cases  may  sometimes  occur  among  men,  where  the  duty  of  the 
opulent  creditor  towards  the  indigent  debtor,  is  not  fully  discharged 
even  by  forgiving  him  his  whole  debt :  he  may  after  this  be  under  ob- 
ligation,  in  common  with  others,  to  minister  to  his  necessities  with 
the  hand  of  charity.  .  Our  common  Parent  requires  that  those  of  our 
brethren,  who  are  destitute  of  property  and  the  means  of  acquiring  it, 
should  not  on  this  account  be  suffered  to  perish  through  lack  of  bread 
and  the  supports  of  life.  His  command  is,  "  Thou  shalt  not  harden  thy 
heart,  nor  shut  thy  hand  from  thy  poor  brother ;  but  thou  shalt  open 
thy  hand  wide  unto  him."  Though  we  have  classed  alms-giving  with 
the  duties  which  we  owe  to  God,  still,  we  can  no  more  discharge  all 
our  obligations  to  our  felloio  men,  without  bestowing  alms  on  such  as 
are  dependent,  than  we  can  do  it  without  paying  our  honest  debts. 

There  is  another  thing  required  of  us,  in  regard  to  our  neighbor's 
property,  which  I  must  not  omit.  From  the  pure  word  of  God  we 
learn,  that  it  is  not  enough  to  refrain  from  taking  away  one's  property 
by  theft  or  fraud  ;  or  from  keeping  him  out  of  it  through  the  want  of 
punctuality  in  our  payments — we  are  required  to  restore  to  him  what 
he  hag  lost,  and  we  have  found.  God  has  made  it  our  duty  to  do  this, 
even  if  the  loser  be  our  enemy.  Let  the  reader  look  at  the  following 
statute  in  the  laws  of  Moses  :  "  If  thou  meet  thy  enemy's  ox  or  ass  go- 
ing  astray,  thou  shalt  surely  bring  it  back  to  him  again.  If  thou  see  the 
ass  of  him  that  hateth  thee  lying  under  his  burden,  and  wouldst  forbear  to 
help  him,  thou  shalt  surely  help  with  him."  Ex.  xxiii.  4,  5.  How 
holy  and  self-denying  !  Even  the  precepts  of  the  New  Testament  are 
not  any  more  so. 

III.  Another  class  of  duties  which  we  owe  to  our  fellow  men,  re- 
lates to  their  reputation. 


514  GENERAL    DUTIES. 

Reputation  is  as  really  valuable  as  property.  "  A  good  name  is  ra- 
ther to  be  chosen  than  great  riches,  and  loving  favor  rather  than  silver 
and  gold."  "  A  good  name  is  better  than  precious  ointment."  Prov. 
xxii.  1.  Eccl.  vii.  1,  So  we  esteem  it  when  it  relates  to  ourselves, 
and  so  ought  we  to  esteem  it  in  relation  to  others.  It  is  part  of  the 
duty  we  owe  to  our  fellow  men,  to  pay  a  proper  regard  to  their  rep. 
utation  :  and  it  is  a  part  in  which  we  are  uncommonly  liable  to  fail. 
The  punishment  which  human  laws  inflict  on  the  man  who  robs  us  of 
property,  is  more  severe  and  ignominious  than  that  which  thay  visit 
upon  him  who  robs  us  of  character  :  indeed  the  latter  most  commonly 
receives  no  punishment  at  all.  Were  the  penalty  to  be  as  severe,  and 
as  generally  executed  as  the  other,  it  would  produce  either  a  reform, 
or  a  great  increase  of  prisons  and  penitentiaries. 

The  regard  which  we  are  required  to  show  to  th^e  reputation  of 
others,  does  not  make  it  our  duty  to  speak  of  men  as  though  they  were 
sinless,  like  the  angels  of  light.  We  shall  contradict  the  word  of 
God,  unless  we  freely  acknowledge  that  we  have  all  gone  aside,  and 
together  become  filthy.  The  scriptures  give  us  no  warrant  to  rep- 
resent any  unrenewed  man  as  being  influenced  by  disinterested  mo- 
tives. Nor  do  they  authorize  us  to  speak  of  (he  veiy  best  among  the 
sanctified,  as  being  wholly  freed  from  selfish  affections.  It  is  not 
defaming  the  church  of  Christ  to  say,  that  it  contains  bad  as  well  as 
good  members — that  it  has  false  as  well  as  true  teachers  ;  for  the 
scripture  says  the  same.  But  we  have  no  right  to  tell  which  are  the 
false  teachers  and  the  bad  members,  any  further  tha.n  their  corrupt 
fruits  make  them  known. 

Though  the  unregenerate  all  possess  unsanctified  hearts,  yet  there 
is  an  observable  difference  among  them,  both  in  their  sentiments  and 
practice.  Many  of  them  are  not  only  sound  in  their  religious  belief^ 
but  strict  in  their  external  regard  to  the  duties  of  the  second,  and 
even  the  first  table  of  the  law.  There  are  many  of  them  whose  word  can 
be  relied  on — who  are  upright  in  their  dealings — chaste  and  temperate 
'  in  their  habits — and  who  observe  those  ordinances  of  religion  which 
belong  to  the  outward  court.  These  and  similar  traits  of  character, 
though  they  will  not  procure  them  an  admission  to  heaven,  are  of  no 
small  consequence  to  them  as  members  of  society :  and  they  have  a 
right,  as  citizens,  to  all  the  advantage  which  can  be  derived  from  the 
correctness  of  their  principles,  and  the  regularity  of  their  conduct. 

If  we  cherish  a  proper  regard  to  the  reputation  of  our  neighbors, 
it  will  have  a  manifest  influence  on  our  external  practice. 

1.  It  will  prevent  slander.  Mephibosheth  accused  Ziba  of  making 
slanderous  statements  concerning  him,  with  a  design  to  destroy  hia 
character  in  the  eyes  of  David.  Had  Ziba's  story  produced  its  intended 
effect,  (as  it  did  in  part,)  it  would  have  proved  ruinous  to  Mephi- 
bosheth's  temporal  prosperity.  He  relied  on  David's  friendship  for 
support  and  solace  through  life  :  and  the  slanderous  story  of  his  ser- 
vant  was  calculated  to  deprive  him  of  this  friendship.  The  story  told 
by  Potiphar's  wife  concerning  Joseph,  is  a  striking  example  of  sheer 
slander.  It  wickedly  robbed  him  of  a  high  reputation  in  the  family 
where  he  lived.  It  imputed  to  him  a  character  pre-eminently  vile. 
It  threw  him  into  a  prison,  and  loaded  him  with  irons.     The  apostles 


0SNERAL    DUTIES*  515 

eoniplained  that  they  were  slanderously  reported,  with  regard  to  the 
doctrines  they  preached.  The  sentiments  which  their  enemies  rep- 
resented them  as  advocating,  their  very  souls  abhorred.  See  Rom. 
iii.  8.  It  is  the  natural  tendency  of  such  slanders,  to  bring  the  doc- 
trines of  the  gospel  and  the  men  who  preach  them,  into  disrepute  ; 
and  thus  to  stop  men's  ears  against  the  truth. 

All  slander,  whether  aimed  at  officers  of  the  church,  or  of  the  state 
' — the  people  of  God,  or  the  men  of  the  world — is  pointedly  condemned 
in  the  word  of  God,  Here  is  a  sample  of  its  precepts  on  this  subject : 
"  Thou  shalt  not  raise  a  false  report."  "Thou  shalt  not  bear  false 
witness  against  thy  neighbor."  Ex.  xxiii.  1 ;  xx.  16.  No  matter 
if  that  neighbor  be  of  a  different  nation  from  ourselves,  or  has  a  differ- 
ent religious  creed — no  matter  if  he  be  our  personal  and  unrelenting 
enemy  :  we  are  as  sacredly  bound  to  refrain  from  wantonly  injuring 
his  reputation,  as  we  are  to  keep  from  purloining  his  property,  or  doing 
violence  to  his  person.  David  resolved  to  employ  his  authority  to 
discountenance  slander  :  "  Whoso  privily  slandereth  his  neighbor, 
him  will  I  cut  off."  Ps.  ci.  5.  Solomon  says,  "  He  that  uttereth  a 
slander,  is  a  fool."  There  are  few  things  a  man  can  do,  which  are 
more  decisive  proof  of  his  unregeneracy.  Paul  evinced  his  detestation  of 
the  vice  in  question,  by  making  it  one  requisite  in  the  character  of  bish- 
ops  and  deacons'  wives,  that  they  should  be  no  slanderers.  Tim.  iii.  11. 

2.  A  proper  regard  to  our  neighbor's  reputation  will  restrain  us 
from  circulating,  as  well  as  from  fabricating,  a  false  report.  It  is 
represented  to  be  the  language  of  defamers,  "  Report,  and  we  will 
report  it" — make  a  story,  and  we  will  circulate  it.  But  the  man  who 
is  prepared  to  dwell  in  God's  holy  hill,  is  described  as  one  who  does 
not  "  take  up  a  reproach  against  his  neighbor."  Ps.  xv.  3.  "The 
north  wind  driveth  away  rain  :  so  doth  an  angry  countenance  a  back- 
biting tongue."  Were  slanderers  always  to  meet  with  frowns,  instead 
of  smiles,  it  would  have  a  tendency  to  diminish  their  number.  We 
haveBno  right  to  give  circulation  to  a  report  which  is  to  our  neighbor's 
disadvantage,  merely  because  we  have  heard  it.  How  do  we  know 
that  it  is  not  a  slander  ?  And  whether  the  report  be  true  or  false, 
it  does  not  become  us  to  give  it  currency,  nor  even  to  make  any  men- 
tion of  it ;  unless  the  circumstances  of  the  case  are  such  as  render 
silence  criminal.     This  will  lead  me  to  remark, 

3.  That  a  due  regard  to  the  I'eputation  of  our  neighbor  will,  in 
ordinary  cases,  prevent  us  from  reporting  that  evil  concerning  him 
which  we  believe  to  be  a  fact,  or  even  that  which  we  have  seen  with  our 
own  eyes.  I  say  in  ordinary  cases  ;  since  cases  may  exist  where  duty 
will  compel  us  to  make  a  disclosure.  Were  the  principle  to  be  univer- 
sally adopted,  that  we  are  bound  to  conceal  all  the  errors  of  our 
fellow  men,  it  would  issue  in  the  entire  prostration  of  law,  and  in  the  tri- 
umph of  the  guilty  over  the  innocent.  Under  certain  circumstances,  we 
are  as  much  bound  to  testify  against  our  neighbor,  as  we  under  all  cir- 
cumstances are,  not  to  heax  false  witness  against  him.  "  Put  not  thine 
hand  with  the  wicked  to  be  an  unrighteous  witness."  "A  true  witness  de- 
livereth  souls."  But  it  may  sometimes  happen,  that  the  innocent  can  not 
be  delivered  without  disclosing  the  crimes  of  the  guilty.  We  cease 
to  be  under  obligation  to  conceal  the  crimes  of  individuals,  when  such 


516  GENERAL    DUTIES 

concealment  will  endanger  the  public  safety.  When  we  have  satis< 
factory  evidence  that  certain  citizens  are  wickedly  plotting  the  ruin 
of  the  state,  we  ought  not,  out  of  regard  to  their  reputation,  to  refrain 
from  disclosing  their  plots.  No  tenderness  for  the  character  of  Absa- 
lorn,  should  have  restrained  any  one  from  disclosing  his  conspiracy 
against  his  father's  government.  It  was  not  criminal,  nor  inconsistent 
with  the  duty  we  are  considering,  for  Johanan  to  acquaint  Gedaliah 
with  the  imminent  danger  he  was  in  from  the  treacherous  Ishmael : — 
information,  the  disregard  of  which  cost  GedaUah  his  life  ;  and  was  also 
the  means  of  dispersing  that  remnant  of  the  Jews,  which  the  king  of 
Babylon  had  left  in  the  land. 

As,  in  matters  pertaining  to  civil  government,  we  should  feel  more 
anxious  to  preserve  order,  than  to  hide  the  faults  and  preserve  the 
reputation  of  particular  men,  so  should  it  be  in  the  church  of  Christ. 
A  regard  to  the  interests  of  this  holy  community  may  require  that  the 
character  of  individual  members  should  be  exposed.  Paul,  in  hia 
epistles,  not  only  specified  heretical  doctrines,  but  heretical  men. 
When  he  had  pointed  out  a  certain  heretical  doctrine  which  did  eat 
like  a  canker,  he  proceeded  to  give  information  that  Hynieneus  and 
Phileius  were  its  propagators.  2  Tim.  ii.  17.  This  he  did,  not  from 
any  ill  will  to  tTiese  men,  but  to  prevent  their  doing  mischief.  In  one  of 
his  epistles  to  Timothy,  he  made  mention  of  the  evil  which  had  been 
done  him  by  Alexander  the  coppersmith  ;  yet  we  ought  not  to  think 
that  his  object  was  to  malign  Alexander,  but  rather  to  put  Timothy  on 
his  guard  against  so  dangerous  a  man.  In  every  period,  and  in 
almost  every  place,  are  to  be  found  men  of  corrupt  minds,  reprobate 
concerning  the  truth  ;  against  whose  pernicious  ways  it  seems  a  duty 
to  give  warning,  and  especially  to  the  rising  generation.  And  some 
there  are  who  are  sunk  so  low  in  vice,  that  they  can  hardly  be  said 
to  have  any  reputation  for  us  to  be  tender  of:  yet  even  these  must  not 
be  slandered,  nor  wantonly  reproached.  Except  in  those  cases  where 
the  character  of  our  neighbor  is  forfeited,  and  where,  moreover,  the 
public  good  requires  that  his  crimes  should  be  disclosed,  we  have  no 
right  to  report  the  evil  which  we  know  of  him.  When  no  good  end  can 
be  answered  by  our  speaking  of  his  faults,  we  are  not  permitted  to  do 
it.  All  have  their  faults  ;  and  nothing  more  than  our  actual  defects 
need  to  be  talked  of  and  dwelt  upon,  in  this  uncharitable  and  unfor- 
giving world,  to  render  the  most  of  us  objects  of  dislike  and  contempt 
The  apostle  Peter  exhorts  that  we  lay  aside  all  evil  speaking  :  and 
this  he  does  immediately  afler  exhorting  us  to  lay  aside  envies.  The 
connection  between  envy  and  evil-speaking  is  very  intimate.  Chris- 
tians are  under  strong  obligation  to  avoid  speaking  evil  of  each  other : 
*•  Speak  not  evil  one  of  another,  brethren."  James  iv.  11.  Nor  are 
they  required  to  observe  this  rule  in  regard  to  their  brethren  only — the 
rule  extends  to  mankind  in  general.  Paul  charges  Titus  to  put  them 
in  mind  io  speak  evil  of  nojie.    'Titus  iii.  1,  2. 

God  not  only  allows  us,  but  makes  it  our  duty,  privately  to  remind 
our  neighbor  of  his  faults,  even  when  they  are  not  glaring ;  but  he 
requires  it  should  be  done  in  a  friendly  spirit,  and  with  a  view,  not  to 
mortify  his  feelings,  but  to  improve  his  character.  This  emphatic 
precept  is  found  among  the  laws  of  Moses  :  "  Thou  shalt  in  anywise 


GEIS'ERAL    DUTIES.  517 

rebuke  thy  neighbor,  and  not  suffer  sin  upon  him."  Lev.  six.  17. 
But  to  the  practice  so  extensively  prevalent  in  this  unfriendly  world,  of 
proclaiming  one's  faults  behind  his  back,  just  to  entertain  the  company, 
or  to  build  our  own  reputation  on  the  ruins  of  his,  the  scripture  has 
given  the  forbidding  appellation  of  backbiting.  In  the  first  chapter  of 
Romans,  "  backbiters  and  haters  of  God"  are  classed  together.  In 
the  fifteenth  Psalm,  the  citizen  of  Zion  is  characterized  as  one  that 
backbiteth  not  with  his  tongue.  We  read  of  whisperers  who  separate 
very  friends,  and  of  those  who  carry  tales  to  shed  blood  ;  yea,  of  those 
who  go  tip  and  clotcn  as  tale-bearers  among  the  people  where  they  live. 
But  this  is  as  much  forbidden  as  theft  or  murder  :  "  Thou  shalt  not  go 
up  and  down  as  a  tale-bearer  among  thy  people."  Lev.  xix.  16. 
This  prohibition  seems  to  suppose,  that  there  are  those  who  make  a 
kind  of  trade  of  tale-bearing  :  but  it  is  a  miserable  occupation.  The 
state  of  society  would  be  greatly  improved,  were  those  men  and 
women  who  pursue  this  business  purged  out ;  or,  what  is  more  desira- 
ble, were  they  transformed  by  the  renewing  of  their  mind.  How  very 
expressive  is  that  proverb, "  Where  no  wood  is,  there  the  fire  goeth 
out :  so  where  there  is  no  tale-bearer,  the  strife  ceaseth."  Prov.  xxvi. 
20.  From  the  concise  view  which  has  been  taken  of  this  subject,  we 
can  not  but  perceive  that  the  God  of  the  Bible  greatly  abhors  the  evil 
speaker;  He  must  therefore  approve  of  that  petition  which  is  found 
in  one  of  the  Psalms  :  "  Let  not  an  evil  speaker  be  established  in  the 
earth." 

IV.     We  owe  duties  to  our  fellow  men  in  relation  to  their  souls. 

Men  have  immortal  souls.  This  is  that  which  gives  them  all  their 
consequence.  The  beasts  have  bodies  ;  they  have  animal  senses  and 
appetites  in  common  with  us  ;  but  when  they  die  they  perish  :  for  the 
spirit  of  a  beast  goeth  downward  to  the  earth,  but  the  spirit  of  man 
goeth  upward.  It  returns  to  God  who  gave  it,  to  meet  his  smiles  or 
frowns,  according  to  the  character  it  shall  have  formed  here ;  and  this 
character  it  will  retain  through  interminable  ages.  Man's  soul  is  not 
only  immortal,  but  its  faculties  are  susceptible  of  endless  expansion. 

By  reason  of  the  fall  of  our  first  parents,  we  all  come  inio  the 
world  in  a  state  of  depravity  and  condemnation.  But  through  the 
interposition  of  the  Son  of  God,  we  are  put  into  a  state  of  merciful  pro- 
bation ;  a  probation,  however,  which  will  terminate  with  this  short 
life.  This  is  designed  as  a  space  for  repentance.  It  is  a  time  when 
we  may  escape  from  the  pollution  of  the  world,  and  be  delivered  from 
the  wrath  to  come.  But  the  danger  that  our  space  of  repentance  will 
be  filled  up  with  perseverance  in  sin,  and  that  we  shall  not  be  deliver, 
ed  from  the  w  rath  to  come,  is  very  great :  "  For  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth  to  destruction,  and  many  there  be  which 
go  in  thereat ;  because  strait  is  the  gate,  and  narrow  is  the  way,  which 
leadeth  unto  life,  and  few  there  be  that  find  it."  If  men  lose  their  souls, 
they  lose  their  all.  "  For  what  is  a  man  profited,  if  he  shall  gain  the 
whole  world,  and  lose  his  own  soul  ?"  What  will  it  profit  a  man  that 
he  has  had  a  healthful  body,  a  large  estate,  and  a  high  reputation, 
when  he  shall  have  lost  his  soul  ? 

But  some  one  may  say,  "  What  have  I  to  do  with  another's  soul  ? 
Am  I  my  brother^s  keeper  ? "      It  would  be  strange  indeed,  were  we 

65 


518  GENERAL  DUTIES. 

required  to  regard  our  neighbor's  welfare  in  relation  to  his  person,  hia 
property,  and  his  good  name,  and  yet  were  allowed  to  feel  indifferent 
about  his  undying  soul,  and  his  blessedness  in  eternity.  Can  the  com- 
mand, "  Thou  shalt  love  thy  neighbor  as  thyself,"  be  truly  obeyed,  if 
our  concern  for  him  be  limited  to  those  interests  of  his  which  end  with 
this  life  ?  Do  but  contrast  them  with  the  things  which  relate  to  the 
life  to  come,  and  you  must  be  convinced,  that  love  to  your  neighbor 
will  lead  you  almost  to  forget  the  former,  in  comparison  with  the  lat- 
ter.  We  are  not,  however,  left  to  mere  inferential  reasoning  on  this 
subject ;  though  in  this  case  it  would  be  conclusive.  God  has  required 
that  we  concern  ourselves  about  each  other's  salvation.  How  explicit 
is  that  injunction,  Heb.  xii.  15  ;  "  Looking  diligently,  lest  any  man 
fail  of  the  grace  of  God."  By  this  we  are  all  laid  under  obligation  to 
see  to  it,  that  not  a  single  soul  be  lost  through  our  neglect.  The  com- 
mand given  us  to  rebuke  our  neighbor,  and  not  suffer  sin  upon  him, 
clearly  implies  that  it  is  our  duty  to  seek  the  salvation  of  his  soul. 
Nor  is  the  will  of  God  concerning  this  point  less  unequivocally  made 
known,  by  that  declaration  with  which  the  apostle  James  closes  his  epis- 
tie  :  "  Let  him  know,  that  he  which  converteth  a  sinner  from  the  error 
of  his  way,  shall  save  a  soul  from  death,  and  shall  hide  a  multitude  of 
sins."  Christ  did  not  feel  indifferent  towards  our  bodily  wants  ;  but 
it  was  to  save  our  souls  that  he  died  :  and  his  example  in  making  this 
his  chief  concern,  has  all  the  authority  of  a  command  to  enforce  on  us 
the  duty  of  caring  for  one  another's  souls. 

It  is  possible  there  may  be  some  who  think,  that  seeking  the  salvation 
of  souls  is  a  duty  obligatory  on  none  but  those  who  are  within  the  pale 
of  the  church.  This,  we  acknowledge,  is  work  which  the  members 
of  this  spiritual  community  have  explicitly  engaged  to  do,  and  which 
they  must  do,  unless  they  would  forfeit  their  character  as  the  followers 
of  the  Lamb.  But  why  shall  this  obligation  be  restricted  to  them  1 
Why  might  we  not  with  equal  propriety  say.  It  is  Christians,  and  they 
alone,  who  are  under  obligation  to  regard  the  persons,  property,  and 
reputation  of  their  fellow  men  ?  If  others  are  bound  to  perform  those 
duties  which  relate  to  these  minor  interests  of  their  fellow  men,  how 
can  they  be  released  from  obligation  to  care  for  their  souls?  We  may 
rest  assured  that  they  are  not  released.  No  man,  let  him  be  an  eccle- 
siastic or  a  civilian,  a  believer  or  an  infidel,  has  any  right  to  feel  indif- 
ferent  concerning  the  souls  of  his  fellow  men. 

But  what,  it  may  be  asked,  can  we  do  to  benefit  their  souls  ?   . 

1.  It  is  our  duty  to  present  such  an  example  before  them  as  is  cal- 
culated  to  help,  and  not  hinder  their  salvation.  If  we  ourselves  walk 
in  the  broad  way  that  leads  to  death,  we  can  not  be  said  to  manifest  a 
suitable  concern  for  the  salvation  of  our  fellow  men  ;  (to  say  nothing 
concerning  the  neglect  of  our  own  :)  for  in  this  case,  the  influence  of 
our  example  is  on  the  wrong  side.  That  caution,  "  Thou  shalt  not 
follow  the  multitude  to  do  evil,"  supposes  there  is  danger  the  multi- 
tude will  be  followed  in  doing  evil.  It  behooves  us  to  see  to  it,  that 
we  do  not  belong  to  that  evil-doing  multitude.  A  due  regard  for  the 
salvation  of  our  fellow  men,  will  induce  us  to  exemplify  that  piety 
which  we  wish  them  to  possess  ;  and  the  more  intense  our  concern 
for  them,  the  more  careful  shall  we  be  to  have  our  example  worthy  of 


CENERAL  DUTIES.  519 

imitation.  The  influence  which  our  example  is  calculated  to  exert  on 
the  character  and  everlasting  interests  of  our  fellow  men,  furnishes  a 
stronger  motive  to  stimulate  a  benevolent  heart  to  acquire  and  preserve 
an  unsullied  reputation,  than  all  the  applause  which  such  a  reputation 
might  draw  after  it.  How  desirable  to  be  the  salt  of  the  earth,  that 
shall  preserve  it  from  moral  putrefaction.  How  great  the  privilege  to 
bs  the  light  of  the  world,  even  in  such  a  subordinate  sense  as  imper- 
feet  men  may  be  its  light.  "  Let  your  light  so  shine  before  men," 
said  Jesus  to  his  disciples,  "  that  they  may  see  your  good  works,  and 
glorify  your  Father  which  is  in  heaven."  How  forcibly  does  this  speak 
in  favor  of  the  benign  influence  of  good  works,  as  means  of  the  con- 
version of  the  world.  The  apostle  had  the  same  thing  in  his  eye,  when 
he  exhorted  the  Christians  at  Philippi  to  be  blameless  and  harmless,  in 
the  midst  of  a  crooked  and  perverse  nation  ;  among  whom,  he  told 
them,  they  shone  as  lights  in  the  world. 

If  our  example  has  been  on  the  side  of  error,  irreligion,  or  neglect 
of  the  great  salvation,  a  regard  to  the  good  of  men's  souls  will  excite 
us  to  take  these  stumbling  blocks  out  of  the  way,  lest  some  of  our  fel- 
low men  should  thereby  be  prevented  from  walking  in  the  path  of  life. 
Had  we  thrown  obstructions  across  a  road,  and  thus  prevented  travel- 
ers from  pursuing  their  journey,  duty  would  urge  the  immediate  re- 
moval of  such  obstructions.  And  what  if  we  have  thrown  similar 
obstructions  across  the  highway  of  holiness  ?  Shall  we  not  be  in  equal 
haste  to  remove  them,  lest  that  which  is  lame  be  turned  out  of  the 
way — lest  they  should  prove  the  means  of  diminishing  the  number  of 
travelers  to  that  city  which  hath  foundations,  whose  builder  and  maker 
is  God  ? 

2.  We  may  promote  the  spiritual  interests  of  our  fellow  men,  by 
affording  them,  either  personally,  or  by  other  means,  that  wlwlesome  in-, 
struction  which  will  tend  to  bring  about  their  salvation.  "  That  the 
soul  be  without  knowledge,  is  not  good."  It  is,  however,  by  know- 
ing the  truth,  and  not  by  mere  human  knowledge,  that  we  are  made 
free.  John  viii.  32.  The  redeemed  are  chosen  to  salvation,  through 
sanctlfication  of  the  Spirit  and  belief  of  the  truth.  2  Thess.  ii.  13.  If, 
then,  we  value  the  salvation  of  men,  we  shall  long  to  acquaint  them 
with  the  truth  as  it  is  in  Jesus.  No  man  who  receives  the  Bible  as  a 
divine  revelation,  can  pretend  that  he  loves  the  souls  of  his  fellow  men, 
unless  it  be  his  unfeigned  desire  that  they  should  enjoy  this  book.  Nor 
can  he  attentively  read  the  Bible  without  perceiving,  that  the  ministry  of 
the  word  is  a  divine  appointment,  and  one  of  great  importance  to  the 
salvation  of  men  :  if,  therefore,  he  greatly  desires  that  they  may  be 
saved,  he  will  be  proportionably  anxious  that  they  may  be  favored 
with  the  preached  gospel.  And  this  anxiety  will  influence  him  to  be 
at  great  pains  and  expense  to  help  furnish  them  with  it,  and  with  the 
other  means  of  grace.  If  a  proper  regard  to  men's  lives,  would  impel 
us  to  furnish  supplies  to  those  who  must  inevitably  famish  without 
them  ;  what  must  be  the  result  of  a  proper  regard  to  their  salvation? 
Must  it  not  move  the  Christian  nations  to  rise,  as  one  man,  and  make 
a  mighty  effort  to  acquaint  the  residue  of  men  with  the  holy  scriptures, 
which  are  able  to  maks  them  wise  unto  salvation  ?  Were  our  benev- 
olent  concern  for  them  such  as  it  should  be,  we  should  greatly  enlarge 


520  GENERAL  DUTIES. 

our  efforts  to  multiply  translations  and  copies  of  the  Bible,  and  to  in- 
struct  such  as  are  ignorant  of  letters,  so  that  every  child  of  Adam  might 
be  able  to  read  in  his  own  tongue,  the  things  which  concern  his  salva- 
tion. We  should  also  send  forth  a  great  company  of  apostolic  men  to 
expound  the  word  of  God,  and  publish  the  glad  tidings  of  salvation. 
And  v/ere  Christendom  onco  awake  to  the  claims  of  those  gentile  na- 
tions  which  yet  remain  unevangslized,  she  surely  could  not  long  forget 
the  children  of  Abraham.  We  obtained  mercy  and  covenant  privile- 
ges  through  their  unbelief.  How  thankful  ought  we  to  be,  that  it  is  not 
through  our  unbelief  that  they  are  to  be  restored  ;  but  rather  through 
our  mercy  that  they  are  to  obtain  mercy.  God  has  not  made  it  ne- 
cessary that  M'e  should  become  dry  branches  and  be  broken  off,  to 
prepare  the  way  for  them  to  be  grafted  in  again.  On  the  contrary, 
our  increasing  verdure  and  fruitfulness  will  prepare  the  way  for  that 
joyful  event ;  an  event  which  will  be  as  life  from  the  dead.  Rom. 
xi.  31. 

They  who  love  the  souls  of  men,  find  much,  even  in  Christian  coun- 
tries, to  excite  their  compassion.  They  do  not  consider  men  to  be  in 
circumstances  of  safety,  merely  because  they  live  in  a  land  of  Bibles 
and  sabbaths.  They  remember  the  woes  which  Christ  denounced  on 
those  cities  where  he  did  most  of  his  mighty  works,  because  they  re. 
pented  not.  Christian  countries,  according  to  the  prediction  of  an 
apostle,  have  their  damnable  heresies.  They  have  the  instruction  that 
causeth  to  err  from  the  words  of  knowledge.  Instruction  it  is  called, 
and  much  of  it  comes  from  pulpits  ;  but  its  influence  on  the  cause  of 
religion  is  most  deadly.  That  compassion  for  souls  which  is  the  fruit 
of  the  Spirit,  is  quite  a  different  thing  from  sectarian  zeal  and  prose, 
lytism.  This  strives  hard  to  convert  all  men  to  its  own  peculiar  sen. 
timents  and  practices,  with  a  view  to  give  consequence  to  itself;  but 
that,  while  it  is  not  indifferent  as  to  outward  forms,  and  especially  as 
to  sentiments,  is  wont  to  put  forth  its  great  strength  in  seeking  to  effect 
a  radical  change  in  men's  hearts ;  so  that  they  may  be  prepared  both 
to  please  and  enjoy  the  blessed  God. 

Eveiy  individual  is  capable  of  doing  very  much  to  promote  the  cause 
of  truth  and  righteousness  among  men,  by  a  discreet  use  of  his  tongue. 
The  tongue  is  said  to  be  an  unruly  evil,  full  of  deadly  poison :  but  it 
is  also  called  our  glory;'"  and  well  it  may  be ;  since  by  means  of  it 
we  can  articulate  the  name,  and  declare  the  attributes  of  the  Creator, 
which  the  rest  of  the  creation  can  but  silently  express.  Therewith, 
says  the  apostle,  bless  we  God.  And  with  this  agree  the  words  of  the 
Psalmist :  "  All  thy  works  praise  thee,  O  Lord,  and  thy  saints  bless 
thee.  They  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy  power ; 
to  make  known  to  the  sons  of  men  his  mighty  acts,  and  the  glorious 
majesty  of  his  kingdom."  By  means  of  the  tongue,  we  can  interpret 
what  God  has  made  known  of  his  wisdom,  power,  and  goodness,  in  his 
works  and  in  his  word.  This,  it  is  true,  is  the  official  work  of  the 
ministers  of  religion,  to  whom  it  belongs  to  preach  the  word.  But  to 
speak  of  the  glory  of  God's  kingdom,  and  talk  of  his  power,  even  with 
a  view  to  make  known  his  mighty  acts,  is  a  duty  incumbent  on  all 

*  Ps.  xvi.  9,  compared  with  Acts  ii.  26. 


6£7;ERAL  DUTIE3.  521 

men  ;  and  one  which  seems  to  be  expected  from  all  good  men.  This 
may  be  learned  from  the  following  inspired  proverbs  which  relate  to 
the  subject.  "The  tongue  of  the  just  is  as  choice  silver."  "The 
tongue  of  the  wise  is  health."  "The  tongue  of  the  wise  useth  knowl- 
edge  aright."  "A  wholesome  tongue  is  a  tree  of  life."  "  The  mouth 
of  a  righteous  mau  is  a  well  of  life."  In  this  last  proverb  we  are 
taught,  that  as  a  well  continually  sends  forth  refreshing  waters,  so  does 
the  mouth  of  the  righteous  send  forth  edifying  words.  The  virtuous 
woman  is  represented  as  opening  her  mouth  in  wisdom,  while  in  her 
tongue  is  the  law  of  kindness.  In  her  appropriate  sphere  of  action, 
she  can  advantageously  employ  her  tongue  to  subserve  the  best  of 
causes  ;  especially  among  her  children  and  domestics.  Prov.  x.  20  ; 
xii.  18  ;  XV.  2,  4  ;  x.  11 ;  xxxi.  26. 

It  may  be  thought  that  religious  conversation  hardly  belongs  to  the 
duties  of  the  second  table.  It  was  a  matter  of  some  doubt  in  my  own 
mind,  what  classification  to  give  it.  Like  some  others,  it  seems  to  be 
a  duty  which  we  owe  both  to  God  and  men.  The  scriptures  do  not 
make  such  an  entire  distinction  between  the  duties  of  the  first  and 
second  tables,  as  to  allow  us  to  forget  God  in  the  performance  of  the 
latter.  "  Whether  therefore  ye  eat  or  drink,  or  whatsoever  ye  do,  do 
all  to  the  glory  of  God."  In  prayer  and  praise,  v»^e  address  ourselves 
immediately  to  God  ;  but  in  conversation,  even  when  it  is  concerning 
the  Divine  Being,  we  address  ourselves  directly  to  our  fellow  men,  with 
a  view  to  their  improvement  in  knov/ledge  and  piety. 

Some  would  never  have  the  subject  of  religion  introduced  into  com- 
mon  discourse.  Such  persons  would  assign  this  practice  no  place 
among  the  duties  of  either  table  of  the  law  ;  at  least,  they  would  be 
far  from  considering  it  as  a  duty  binding  on  all.  But  I  see  not  how 
any  class  of  men  can  be  released  from  its  performance.  All  who  have 
the  faculty  of  speech,  use  it  in  some  way.  Is  it  reasonable  that  the 
things  of  the  kingdom  of  God,  which  are  of  such  paramount  import- 
ance, should  be  the  only  things  that  are  excluded  from  a  place  in  con. 
versation?  It  is  plainly  our  duty  to  use  every  possible  effort  to  pro- 
mote the  edification  of  good  men,  and  the  conversion  of  the  wicked. 
And  what  kind  of  discourse  is  best  adapted  to  effect  this  two-fold  ob- 
ject ?  What  kind  of  discourse  did  Paul  recommend  to  the  Colossians, 
'when  he  said,  "Let  your  speech  be  alway  with  grace,  seasoned  with 
salt?"  To  the  Ephesians  he  also  writes,  "  Let  no  corrupt  communi- 
cation proceed  out  of  3'our  mouth,  but  that  which  is  good  to  the  use  of 
edifying,  that  it  may  minister  grace  unto  the  hearers."  How  evident- 
ly do  these  passages  enjoin  religious  conversation;  and  that  for  the 
important  purpose  of  promoting  our  own  spiritual  improvement,  and 
that  of  those  with  whom  we  have  intercourse.  They  who  have  known, 
by  experience,  the  benefit  which  Christians  derive  from  mutual  dis- 
course on  religious  subjects  ;  and  who  have  perceived  the  happy  influ- 
ence that  their  pious  remarks  have  often  had,  in  arresting  the  attention 
of  their  impenitent  friends  ;  will  be  constrained  to  acknowledge  that 
"  the  lips  of  the  righteous  feed  many."  Until  the  time  arrives  when 
all  shall  know  the  Lord,  the  scriptures  speak  of  it  as  a  duty  binding  on 
every  man,  to  teach  his  neighbor  and  his  brother  the  knowledge  of 
God.     Jer.  xxxi.  34. 


522  eBNERAL  DUTIES. 

It  has  been  said  that  talk  is  nothing  but  the  leaves  of  the  tree— that 
it  can  not  properly  be  ranked  with  fruit.  A  remark  of  this  kind  is 
found  in  Mr.  Edwards'  book  on  Religious  Affections.  In  making  it, 
however,  he  merely  designed  to  illustrate  the  small  degree  of  evidence 
which  is  derived  from  hearing  the  relation  of  a  fair  experience,  in 
comparison  to  that  which  is  derived  from  seeing  religion  exemplified 
in  a  holy  life.  The  first  would  be  nothing  but  leaves,  while  the  other 
is  fruit.  But  pious  discourse  which  is  designed  for  the  honor  of  God 
and  the  edification  of  those  who  hear,  is  one  ingredient  in  a  holy  life  ; 
uud  is  among  the  evidences  of  a  renovation  of  heart.  It  was  mani- 
festly  so  considered  by  the  Savior.  He  says,  "  Either  make  the  tree 
good,  and  his  fruit  good ;  or  else  make  the  tree  corrupt,  and  his  fruit 
corrupt :  for  the  tree  is  known  by  his  fruit.  O  generation  of  vipers, 
how  can  ye,  being  evil,  speak  good  things  ?  for  out  of  the  abundance 
of  the  heart,  the  mouth  speaketh.  A  good  man,  out  of  the  good  treas- 
ure of  the  heart,  bringeth  forth  good  things ;  and  an  evil  man,  out  of 
the  evil  treasure,  bringeth  forth  evil  things.  But  I  say  unto  you,  That 
every  idle  word  that  men  shall  speak,  they  shall  give  account  thereof 
in  the  day  of  judgment.  For  by  thy  words  thou  shalt  be  justified,  and 
by  thy  words  thou  shalt  be  condemned."     Matt.  xii.  33 — 37. 

3.  A  proper  concern  for  the  souls  of  our  fellow  men,  will  lead  us  to 
make  intercession  for  them.  This  is  one  suitable  way  of  evincing 
concern  for  their  bodies  and  temporal  interests  ;  but  it  is  more  impe- 
riously called  for  in  relation  to  the  interests  of  the  life  to  come.  If  it 
be  our  heart's  desire  that  men  may  be  saved,  it  will  also  be  our  prayer 
to  God.  Rom.  x.  1.  The  ambassadors  of  Christ  are  to  give  themselves 
to  prayer,  as  well  as  to  the  ministry  of  the  word.  Acts  vi.  4.  Sin 
has  fast  closed  the  hearts  of  men  against  those  offers  of  mercy,  which 
these  ambassadors  are  commissioned  to  present  in  the  name  of  their 
Master.  It  is  needful  that  the  offers  be  made  ;  but  our  ultimate  de- 
pendence for  success  is  on  the  special  influences  of  the  Holy  Spirit ; 
and  these  are  to  be  expected  only  in  answer  to  prayer.  The  duty  of 
praying  for  the  conversion  of  sinners,  is  not  restricted  to  those  who 
preach  the  word.  As  all  are  under  obligation  to  regard  the  best  inte. 
rests  of  their  fellow  men,  they  can  not  be  released  from  the  duty  of 
making  intercession  for  them.  "  I  exhoi't  therefore,"  said  the  apostle, 
"  that,  first  of  all,  supplications,  prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men."  As  compassion  moved  the  neighbors  of 
the  man  who  had  the  palsy,  to  take  him  on  their  shoulders  and  carry 
him  to  the  feet  of  Jesus  for  a  cure,  so  will  it  influence  every  sincere 
Christian  to  take,  in  the  arms  of  prayer,  the  unregenerate — those  whom 
sin  has  rendered  spiritual  paralytics, — and  carry  them  to  the  same 
skillful  Physician,  in  the  hope  that  their  souls  may  live. 

A  suitable  concern  for  the  souls  of  our  fellow  men,  will  stimulate  us 
to  pray,  not  only  that  they  may  be  saved,  but  that,  as  one  important 
means  of  promoting  their  salvation,  we  may  be  enabled  to  set  theih  a 
holy  example  ;  and  that  the  light  of  the  whole  church  may  become 
brighter,  and  more  influential  in  dissipating  the  moral  darkness  with 
which  sin  has  enveloped  our  world.  Such  a  concern  will  prompt  us 
to  ask  it  as  a  privilege,  that,  either,  by  word  or  action,  we  may  be 
made  the  instioiments  of  saving  good  to  our  fellow  men,     Compassion 


GENERAL  DUTIES.  523 

for  souls  will  lead  us  to  pray  the  Lord  of  the  harvest  to  send  forth  more 
laborers  into  his  harvest ;  and  to  intercede  for  those  who  are  already 
in  the  field,  that  they  may  be  furnished  with  the  spirit  of  their  office, 
and  have  their  labors  crowned  with  glorious  success.  It  will  also  lead 
us  to  pray  that  blind  guides,  who  so  pervert  the  gospel  as  to  endanger 
the  souls  of  their  hearers,  may  either  have  their  eyes  opened,  or  their 
mouths  stopped.  If  our  love  to  the  souls  of  men  be  sincere,  it  will  be 
universal ;  and  since  prayer  can  traverse  the  globe  without  restraint, 
we  shall  embrace  the  whole  human  family  in  our  petitions.  It  will 
be  our  prayer  that  all  men  may  come  to  the  knowledge  of  the  truth 
and  be  saved. 


THE       DIVISION       HARMONIZED.' 

We  have  seen  that  the  duties  we  owe  to  our  fellow  men  at  large, 
relate  to  their  persons,  property,  reputation,  and  souls  ;  and  that  we 
are  required  to  do  them  no  harm  in  either  of  these  particulars,  but  on 
the  contrary,  good.  That  there  is  an  entire  harmony  between  these 
several  subdivisions  of  general  duties, 'needs  no  demonstration.  Had 
we  been  forbidden  to  injure  our  fellow  men  in  some  one,  or  more,  of 
the  particulars  named,  but  allowed  to  do  it  in  the  rest, — had  not  the 
prohibition  extended  to  each  and  all  of  them  :  then  indeed  would  the 
supreme  Lawgiver  have  been  chargeable  with  inconsistency.  But 
now  all  is  harmonious  :  we  are  forbidden  to  injure  our  neighbor  in  any 
respect  whatever.  We  may  do  him  no  injury  in  his  person  ;  for  we 
are  not  allowed  to  destroy  his  life,  or  to  do  anything  Avhich  shall 
tend  to  impair  his  health.  We  may  not  steal  his  property,  or  in  any 
way  deprive  him  of  it.  We  may  not  rob  him  of  his  reputation,  either 
by  inventing  or  circulating  a  false  report ;  or  even  by  recounting  his 
real  faults,  unless  compelled  to  do  it  by  a  regard  to  the  public  weal. 
Nor  does  the  word  of  God  allow  us  to  throw  the  least  impediment  in 
the  way  of  his  salvation.  Neither  is  our  duty  to  our  neighbor  fully 
discharged,  merely  by  refraining  from  doing  him  wrong.  We  are  un- 
der  obligation  to  protect  his  life,  and,  as  far  as  in  us  lies,  to  promote 
his  health  and  comfort ;  to  guard  him  against  pecuniary  losses,  and 
restore  any  lost  property  of  his  which  we  may  have  found  ;  and  also 
to  defend  his  character,  so  far  as  we  can  do  it  in  consistency  with 
truth.  Nor  is  our  obligation  in  relation  to  his  spiritual  interests,  all 
comprised  in  simply  doing  nothing  to  hinder  his  salvation  :  it  is  our 
duty  to  make  great  exertions  to  promote  it. 

As  these  branches  of  holy  practice  are  in  harmony  with  each  other, 
so  do  they  manifestly  accord  with  the  whole  system  of  divine  truth. 
The  law  is  all  comprehended  in  love  to  God  and  our  neighbor.  Our 
love  to  God  is  manifested  in  the  duties  of  godliness ;  which  have  been 
already  considered.  Our  love  to  our  neighbor  is  more  directly  mani- 
fested  in  refraining  from  doing  injury  to  him,  and  in  doing  him  good  ; 
that  is,  in  acts  of  uprightness  and  beneficence.  But  without  these,  we 
should  give  no  evidence  of  love  to  God  ;  nor  should  we,  without  those, 
exhibit  any  scriptural  evidence  of  love  to  our  neighbor.  There  is  a 
perfect  harmony  between  godliness  and  morality — between  piety  to- 


524  OENERAL  DUTIES. 

wards  God,  and  good  works  to  men.      But  between  piety  and  immo- 
rality,  there  is  no  agreement  at  all. 

I  need  not  particularize  all  the  preceding  Articles  of  Christian  doc- 
trine and  experience,  for  the  purpose  of  showing  that  this  Division  of 
second  table  duties  harmonizes  with^them.  Let  it  suffice  that  I  show 
its  agreement  with  benevolence  ;  the  first  Article  of  Christian  experi- 
ence,  and  that  which  lies  at  the  foundation  of  all  the  rest.  Benevo- 
lence is  good  will,  universal  good  will.  It  regards  the  well-being  of 
the  whole  intelligent  universe,  ascending  to  the  highest  part,  and  stoop, 
ing  to  the  lowest.  It  desires  for  itself  and  for  all  others,  holiness,  as 
the  most  perfect  character ;  and  happiness,  as  the  moat  perfect  state  of 
intelligent  beings  :  and  is  never  reconciled  to  the  existence  of  sin  and 
misery  in  a  single  case,  only  in  view  of  its  being  necessary  to  promote 
general  good'. 

This  is  that  love  which  is  the  fulfilling  of  the  law.  Let  it  be  shed 
abroad  in  the  heart  by  the  Holy  Ghost,  and  it  will  work  no  ill  to  its 
neighbor.  A  benevolent  heart  will  make  benevolent  hands,  and  feet, 
and  tongues.  If  we  love  our  neighboi',  we  shall  injure  neither  his  per- 
son, property,  reputation,  nor  soul.  Love  will  not  only  restrain  us 
from  inflicting  wounds,  but  will  prompt  us  to  bind  up  those  which  oth- 
crs  have  inflicted  :  for,  in  the  story  of  the  man  who  fell  among  thieves, 
it  is  manifestly  the  design  of  our  Savior  to  make  it  appear,  that  not 
only  the  thieves  who  robbed  and  wounded  him,  but  also  the  priest  and 
Levite  who  without  pity  passed  him  by,  were  destitute  of  any  true  love 
to  their  neighbor.  If  we  love  our  neighbor  as  ourself,  we  shall  neither 
rob  nor  defraud  him  ;  but  be  as  willing  to  give  him  his  due,  as  to  have 
him  give  us  ours.  And  how  certain  it  is  that  love  to  our  neighbor  will 
preserve  us  from  slandering  him,  or  feasting  ourselves  on  his  foibles 
and  imperfections.  A  spirit  of  benevolence  will  make  us  tender  of  his 
character,  as  we  should  wish  him  to  be  tender  of  ours.  Love  will  not 
prevent  us  from  reproving  him ;  it  will  even  prompt  us  to  do  it :  but  its 
tendency  is  to  do  away  that  evil-speaking  and  backbiting,  which  now 
so  greatly  abound  in  the  world,  and  even  in  the  church  itself. 

Love  to  souls  is  not  a  mere  exercise  of  the  heart :  it  is  an  operative 
principle,  flowing  out  into  benevolent  actions.  It  was  love  to  the  souls 
of  men,  which  made  the  Father  willing  to  give  his  Son  to  die  for  them. 
This  it  was  that  induced  the  Son  to  lay  down  his  life  for  their  redemp- 
tion :  and  this  moves  the  Holy  Spirit  to  renew  and  sanctify  them. 
Love  to  the  souls  of  men,  makes  the  holy  angels  cheerful  in  becoming 
ministering  spirits  to  the  heirs  of  salvation.  This  prompted  the  apos- 
tles to  endure  great  privations.  "  Therefore,"  said  Paul,  "  I  endure 
all  things  for  the  elect's  sake,  that  they  may  also  obtain  the  salvation 
which  is  in  Christ  Jesus,  with  eternal  glory."  And  when  any  one  has 
tasted  that  the  Lord  is  gracious,  and  has  come  under  the  influence  of 
Christian  benevolence,  he  begins  to  think  of  the  souls  of  his  fellow 
men.  There  needs  nothing  but  the  prevalence  of  such  a  principle,  to 
stimulate  us  to  make  great  and  self-denying  exertions  to  turn  men  from 
the  power  of  Satan  unto  God.  They  who  are  under  the  power  of  Sa- 
tan,  possess  a  wicked,  unlovely  character.  They  are  susceptible  of  a 
moral  change,  which  would  be  infinitely  to  their  advantage.  Now, 
the  wrath  of  God  abideth  on  them  ;  but  they  may  yet  enjoy  his  favor. 


GENERAL  DUTIES.  525 

Their  present  course  leads  to  destruction ;  but  they  may  be  turned  into 
the  way  of  life.  How  can  a  benevolent  heart  behold  them  in  this 
state  of  guilt  and  peril,  and  neglect  to  use  means  for  their  conversion  ? 
If  We  neglect  to  use  those  means  which  God  allows,  and  even  requires 
us  to  use,  how  can  we  pretend  that  we  love  them  ?  We  have  no  love 
at  all  to  our  fellow  men,  if  we  do  not  love  their  souls;  and  we  can 
have  no  love  to  their  souls,  unless  we  wish  them  to  be  saved  ;  for  with' 
out  salvation,  it  had  been  good  for  them  if  they  had  had  no  souls. 
And  how  can  we  say  we  desire  their  souls'  salvation,  and  yet  make 
no  effort  to  bring  about  so  desirable  a  result  1 

REMARKS. 

1.  If  we  have  obligations  which  extend  to  our  fellow  men  at  large, 
then  every  thing  like  indifference  to  their  interests  must  be  wicked  ; 
for  its  tendency  is  to  render  us  neglectful  of  our  duty  towards  them. 
Why  did  the  priest  and  the  Levite  pass  by,  and  neglect  to  minister  to 
the  wants  of  the  man  who  fell  among  thieves  ?  It  was  not  because 
they  bore  him  a  grudge  ;  for  he  was  a  stranger  :  but  because  they  took 
no  interest  in  his  happiness.  It  is  wicked  to  feel  an  indifference  about 
the  happiness  of  a  single  individual  of  the  human  race,  let  his  religion, 
color,  language,  or  rank  in  society,  be  what  it  may.  In  every  man  we 
meet,  we  should  recognize  a  brother  of  the  human  family,  to  whom  we 
owe  some  duty — this,  if  no  other ;  to  ask  our  common  Father  to  bless 
him.  What  are  the  duties  we  owe  to  our  fellow  men  ? — should  be  a 
matter  of  frequent  inquiry,  whether  we  are  at  home  or  abroad — whe- 
ther we  are  in  our  own  or  in  a  foreign  land.  To  serve  one's  self,  is 
but  a  contemptible  object  for  which  to  live  ;  but  to  serve  our  genera- 
tion according  to  the  will  of  God,  is  noble,  and  Worthy  of  our  highest 
emulation.  Without  being  moved  by  pride,  we  may  desire  to  exert  a 
healthful  influence,  and  one  which  shall  be  felt  to  the  ends  of  the 
world. 

2.  Do  we  owe  duties  to  the  whole  race  of  men  ?  Then  how  much 
more  noble  is  an  exploring  expedition,  whose  object  is  to  learn  the 
moral  necessities  of  our  fellow  men  with  a  view  to  relieve  them,  than 
one  whose  object  is  merely  to  enrich  the  archives  of  literature.  We 
do  not  say  the  latter  object  is  of  no  importance,  but  in  comparison  with 
the  other,  it  is  trifling  indeed.  Of  what  importance  is  it  to  ascertain 
the  spot  where  the  Niger  heads  or  empties,  in  comparison  to  ascer- 
taining  wl^ether  we  have  fellow  sinners  there,  who  need  to  receive 
at  our  hands  the  bread  of  life  ?  Of  what  consequence  is  it  to  discover  a 
new  island,  or  even  a  new  continent,  for  the  sake  of  annexing  it  to  the 
map  of  the  globe,  or  extending  our  commerce,  to  what  it  is  to  make  the 
same  discovery  for  the  sake  of  sending  its  inhabitants  the  news  of  the 
great  salvation  ?  With  a  heart  enlarged  with  benevolent  concern  for 
our  fellow  men,  we  have  a  new  motive  for  increasing  our  geographical 
knowledge.  While  scholars  read  to  gratify  their  curiosity,  Christians 
will  read  to  learn  their  duty.  When  they  find  what  multitudes  of  their 
fellow  men  are  sitting  in  darkness  and  the  region  of  the  shadow  of 
death,  they  perceive  their  field  of  labor  is  very  extensive,  and  that  the 
calls  for  occupying  it,  are  very  urgent. 

66 


526  BELATIVB    DUTIES. 

SECOND     DIVISION. 

RELATIVE    DUTIES. 

By  relative  duties,  are  meant  those  which  arise  from  the  particular 
relations  which  exist  in  society.  The  more  important  duties  of  the 
social  state,  will  be  brought  into  view  under  several  distinct  heads. 
Let  us  consider, 

I.  The  duties  of  Rulers  and  Citizens. — Rulers  and  their  subjects, 
or  magistrates  and  the  people,  have  an  important  relation  subsisting 
between  them  ;  and  this  relation  brings  with  it  reciprocal  duties. — 
That  both  magistrates  and  people  should  understand  and  discharge 
their  respective  duties,  is  essential  to  their  own  excellence  of  character, 
and  to  the  harmony  and  Avell  being  of  civil  government.  A  ruler  can 
not  be  at  the  same  time  a  good  man,  and  a  wicked  magistrate :  nor 
can  any  private  citizen  be  a  good  member  of  the  church,  and  a  bad 
member  of  the  state. 

The  word  of  God  acknowledges  the  existence  of  human  govern- 
ment ;  and,  without  deciding  what  shall  be  its  particular  form,  declares 
it  to  be  a  divine  ordinance.  Rom.  xiii.  1.  Rulers  are  either  legisla- 
live  or  executive,  according  as  they  are  employed  in  enacting  or  exe- 
cuting the  laws.  Whatever  may  be  their  particular  designation, 
they  are  all  considered  as  ministers  of  God  to  the  people  for  good. — 
Under  the  supreme  Ruler,  they  are  to  serve  their  fellow  citizens  by 
preserving  order  and  public  tranquillity.  They  are  to  be  His  reven- 
gers to  execute  wrath  upon  evil  doers.  Since  earthly  rulers,  even  of 
the  highest  grade,  are  wholly  subordinate  and  accountable  to  the  su- 
preme Potentate,  there  must  be  a  manifest  impropriety  in  their  enact, 
iug  laws  that  shall  contravene  those  which  He  has  already  enacted. 
From  whom  can  they  have  derived  their  right  to  make  such  laws  1 
Certainly,  God  has  given  them  no  such  right ;  and  besides  Him,  there 
is  none  other  in  heaven  or  on  earth,  who  can  authorize  them  to  do  it. 
The  people  who  entrust  them  with  power,  are  unable  to  confer  on 
them  any  such  prerogative  ;  for  they  do  not  possess  it  themselves. — 
Civil  rulers  can  not  make  a  more  di'eadful  mistake,  than  to  require 
those  who  are  subject  to  their  authority  to  disregard  the  acknowledged 
laws  of  God.  That  saying  is  as  much  in  accordance  with  reason,  as 
with  scripture  :  "  He  that  ruleth  over  men  must  be  just,  ruling  in  the 
fear  of  God."  2  Sam.  xxiii.  3.  It  is  not  enough  that  he  should  be  in 
the  fear  of  God  as  a  private  individual ;  he  must  be  so  as  a  ruler — 
"ruling  in  the  fear  of  God."  Were  it  not  so,  there  would  be  a  per- 
plexing discordance  between  his  obligation  as  a  man,  and  as  a  ruler. 
That  magistrate  who  does  not  feel  himself  solemnly  bound  to  regard 
the  glory  of  God  in  his  official,  as  well  as  in  his  private  capacity,  has 
no  right  to  conclude  that  he  regards  it  all :  of  him  it  can  not  be  said, 
that  he  "  ruleth  in  the  fear  of  God." 

Some  may  think  this  representation  confounds  the  difference  between 
civil  and  ecclesiastical  rulers.  This,  however,  is  not  the  case.  Let 
civil  rulers  confine  their  attention  to  the  government  of  the  state,  and 


HELATIVE    DUTIES.  527 

ecclesiastical  rulers  theirs,  to  the  governmsnt  of  the  church  ;  but  let 
both  rule  in  the  fear  of  God.  In  thus  doing,  they  will  be  mutual  helps 
to  each  other.  Let  civil  magistrates  rule  thus,  and,  without  departing 
from  their  own  sphere,  they  will  be  to  the  church  what  the  prophet 
terms  her  "  nursing  fathers."  Isa.  xlix.  23.  Civil  rulers  ought  not  to 
be  ignorant  of  the  fact,  that  the  church  is  that  kingdom  which  the  God 
of  heaven  has  set  up  to  bless  the  world,  and  to  bring  glory  to  his  own 
great  name.  The  prosperity  of  the  church  involves  the  prosperity  of 
the  state  ;  for  civil  government  will  be  administered  with  great  ease, 
when  true  religion  shall  so  prevail  as  to  bring  the  people  at  large 
under  its  purifying  influence. 

Rulers,  from  the  lowest  to  the  highest,  not  excepting  crowned  heads, 
are  under  obligation  to  give  a  personal  attention  to  the  duties  of  their 
office.  The  argument  by  which  the  apostle  urges  the  duty  of  paying 
them  tribute,  is  this  ;  that  "  they  are  God's  ministers,  attending  con- 
tinually  upon  this  very  thing."  If  magistrates  were  to  assume  their 
office  in  the  spirit  of  God's  word,  they  would  do  it,  not  for  the  sake  of 
its  honor  or  emolument — not  for  the  sake  of  being  ministered  to  ;  but 
rather  for  the  sake  of  ministering,  and  being  useful  to  their  fellow  men. 
They  are  pointedly  forbidden  to  be  haughty,  overbearing,  and  oppres- 
sive.  Were  the  oracles  of  God  to  form  the  chai'acter  of  such  as  rule 
over  men,  I  will  not  say  there  could  be  no  kings  ;  but  one  thing  is 
clear,  there  could  be  no  tyrants.  The  four  particulars  in  which,  under 
the  preceding  Division,  it  was  shown  that  we  may  benefit  or  injure 
our  fellow  men,  Mali  all  claim  the  attention  of  civil  rulers.  They  are 
under  obligation,  according  to  the  degree  of  authority  with  which  they 
are  clothed,  to  exert  themselves  to  preserve  the  lives,  property,  and 
reputation,  of  those  with  whose  concerns  they  are  entrusted.  Nor 
are  they  to  overlook  the  interests  of  the  mind  and  soul  ;  but  are  to 
foster  education,  and  all  those  means  of  moral  culture  which  are  caU 
culated  to  raise  man  from  ignorance,  vice,  and  misery,  to  knowledge, 
virtue,  and  blessedness.  They  have  no  liberty  to  disregard  the  rights 
of  conscience,  nor  to  make  light  of  those  concerns  of  their  constituents, 
which  reach  into  eternity.* 

The  duties  of  magistrates  necessarily  suppose  corresponding  duties 
in  the  people.  The  more  important  of  these,  will  be  exhibited  under 
the  five  following  heads  : 

1.  Respectful  treatment  is  due  to  men  in  authority  ;  and,  other 
things  being  equal,  it  is  to  be  proportioned  to  the  degree  of  their  ele- 
vation.    "  Honor  the  king."     "  It  is  written,  thou  shalt  not  speak  evil 

*  Why  is  it  not  suitable  and  praiseworthy,  for  civil  rulers  to  discourage  intempei 
ranee  and  other  vices  ;  and  that,  too,  out  of  a  professed  regard  to  men's  eternal,  as  well 
as  temporal  interests  ?  Who  will  say  it  is  not  proper  they  should  provide  chaplains  for 
their  armies  and  navies  ;  (so  long  as  armies  and  navies  are  in  use  ; )  assigning  this  as 
a  principal  reason,  that  they  believe  soldiers  and  sailors  have  souls  ?  Since  tliese  men 
are  almost  wholly  excluded  from  enjoying  gospel  privileges  and  the  ordinp.ry  means  of 
grace,  is  it  not  the  bounden  duty  of  the  government  they  serve,  to  furnish  them  that 
religious  instruction  without  which,  there  is  but  little  hope  they  will  be  saved  from 
everlasting  ruin  ?  Do  civil  rulers  meddle  with  a  thing  which  does  not  belong  to  lliem, 
when  they  provide  religious  instruction  for  tiieir  prisons,  penitentiaries,  and  lazarettos  7 
And  what  enlightened  and  rectified  mind  is  not  delighted  to  hear  the  judge,  in  deliver- 
ing his  charge  to  the  jury,  aud  his  sentence  of  condemnation  to  criminals,  recognize 
man  as  an  immortal  being,  accountable  to  a  higher  and  more  solemn  tribunal  than  his  ? 


528  RELATrV'K    DUTIES. 

of  the  ruler  of  thy  people."  By  their  ofRcial  station,  our  rulers  are  the' 
elders  of  the  land  aud  the  fathers  of  the  country  ;  they  therefore  claim 
the  respect  which  the  scriptures  require  from  youth  to  the  aged,  and 
from  children  to  their  parents. 

2.  Obedience  is  due  to  the  laws  which  they  enact,  or  are  appointed 
to  enforce,  even  though,  in  many  instances,  we  do  not  view  them  as 
wisely  framed  ;  provided,  however,  they  be  not  repugnant  to  the  laws 
of  God.  "  Put  them  in  mind,"  said  Paul  in  his  epistle  to  Titus,  "  to 
be  subject  to  principalities  and  powers,  to  obey  magistrates."  Sub- 
jection ought  not  to  be  a  mere  matter  of  expediency  and  self-interest; 
it  should  ba  a  matter  of  conscience.  "  Wherefore,"  said  the  apostle 
to  the  Romans,  "  ye  must  needs  be  subject,  not  only  for  wrath,  but  also 
for  conscience  sake,"  Indeed,  the  whole  community,  not  even  except- 
ing those  who  are  appointed  to  frame  and  execute  the  laws,  are  under 
obligation  to  submit  themselves  to  every  ordinance  of  man,  for  the 
Lord's  sake.  The  supreme  Ruler,  who  says  to  his  subjects,  "  Be  ye 
holy,"  as  an  excitement  to  their  obedience,  is  able  to  add,  "  for  I  the 
Lord  your  God  am  holy." 

3.  We  are  not  only  under  obligation  to  obay  the  laws  ourselves, 
but  to  encourage  obedience  in  others,  and  to  contribute  our  influence  in 
quelling  a  seditious  spirit.  Here  is  one  place  where  that  saying  of 
the  Savior  will  apply  ;  "  Blessed  are  the  peace-makers."  It  is  a  duty 
we  owe  to  the  magistrates  and  to  the  public,  to  lend  our  aid  in  detec- 
ting criminals  and  bringing  them  to  justice. 

4.  Rulers  have  a  claim  to  pecuniary  reward  for  their  public  servi- 
ces. "  Render  unto  Cesar  the  things  that  are  Cesar's."  "  Render 
therefore  to  all  their  dues  :  tribute  to  whom  tribute  ;  custom  to  whom 
custom." 

5.  Another  duty  the  people  owe  to  their  magistrates,  is  to  intercede 
for  them.  The  kings  of  Persia  requested  this  favor  of  those  captive 
Jews,  whom  they  released  and  sent  back  to  Jerusalem.  David  men- 
tions it  as  one  of  the  privileges  that  Solomon  (who  was  to  succeed 
him  on  the  throne  of  Isi'ael)  would  enjoy,  that  prayer  would  be  made 
for  him  continually.  Paul,  in  his  first  epistle  to  Timothy,  exhorts 
that  supplications,  prayers,  intercessions,  and  giving  of  thanks,  should 
be  made  for  kings  and  for  all  in  authority,  that  we  might  lead  a  quiet 
and  peaceable  life  in  all  godliness  and  honesty.  They  who  are  in  au- 
thority, have  a  special  claim  to  be  remembered  in  our  prayers,  for  such 
reasons  as  these  :  Their  post  is  difiicult,  and  they  need  to  be  endowed 
Avith  wisdom,  integrity,  and  a  deep  sense  of  their  responsibility  to  God. 
— They  need  a  blessing  on  their  measui'es,  let  them  be  ever  so  wisely 
adopted  and  well  pursued. — And  lastly,  their  elevated  station  greatly 
exposes  them  to  forget  God,  neglect  the  great  salvation,  and  lose  their 
souls. 

II.  The  duties  of  Instructors  and  Pupils. — In  all  civilized  nations, 
there  is  such  a  relation  as  that  of  instructor  and  pupil.  The  scriptures 
do  not  say  much  on  this  subject,  but  they  manifestly  recognize  the  ex- 
istence of  such  a  relation.  The  apostle  had  allusion  to  it,  when  he 
spoke  of  the  law  as  resembling  a  schoolmaster  in  bringing  us  to  Christ, 
In  the  days  of  David,  we  read  of  the  teacher  and  sclwhr,  in  reference 


BELATIVK    DUTIEa.  529 

to  sacred  music  ;  and  the  prophet  Malachi  speaks  of  the  master  and 
the  scholar.  In  these  days  when  the  arts  and  sciences  are  so  exten. 
sively  cultivated,  the  relation  of  master  and  scholar  constitutes  one  of 
the  most  important  bonds  of  union  by  which  society  is  held  together. 
It  is  a  most  interesting  relation  ;  since  it  exists  between  that  portion 
of  the  race  Avho  are  now  in  the  training  age,  and  those  individuals 
who  are  employed  by  their  parents  to  direct  their  education,  and  form 
their  minds  for  acting  their  various  parts  on  the  stage  of  life.  A  rela. 
tion  having  such  an  intimate  connection  with  the  well  being  of  the 
present  and  future  life,  I  could  not  pass  over  in  this  attempt  to  give  a 
sketch  of  relative  duties. 

As  to  instructors,  they  are  under  solemn  obligation  to  be  something 
more  than  hirelings.  If  faithful,  they  are  a  class  of  laborers  who  are 
worthy  of  their  hire  ;  but  to  obtain  this,  should  not  be  their  chief  end. 
The  command,  to  "  do  good  to  all  as  we  have  opportunity,"  should  be 
deeply  felt  by  those  who  are  entrusted  with  the  education  of  children. 
They  have  opportunity  to  do  good  to  a  very  interesting  portion  of  so- 
ciety— a  portion  whose  tender  age  renders  them  peculiarly  susceptible 
of  improvement.  The  principal  duties  resulting  from  the  relation 
which  instructors  sustain,  are  the  following  : 

1.  It  is  their  incumbent  duty  to  thoroughly  acquaint  themselves 
with  those  branches  of  science  which  they  undertake  to  teach.  What 
they  do  not  understand  themselves,  they  are  not  prepared  to  teach  their 
pupils.  To  teach  any  science  to  advantage,  it  must  be  familiar  to 
their  own  minds. 

2.  It  is  the  duty  of  instructors  to  do  their  utmost  to  increase  the 
knowledge  of  their  pupils,  and  thus  to  prove  a  real  benefit  to  them.  A 
good  instructor  will  not  be  contented  with  superficialness  in  his  pupil. 
He  will  therefore  be  more  solicitous  to  enlarge  his  understanding,  than 
to  crowd  his  memory — to  teach  him  how  to  think  for  himself,  than 
merely  to  tell  him  what  have  been  the  thoughts  and  opinions  of  other 
men. 

3.  The  exercise  o?  government  is  a  necessary  appendage  of  instruc- 
tion. Schools  can  not  be  taught  to  any  advantage,  unles.s  they  are 
governed  ;  and  the  government  of  a  school  necessarily  devolves  on  its 
teacher.  School  government  should  be  of  a  decided  and  impartial 
character ;  and  yet  it  should  be  mild,  persuasive,  and  paternal. 

4.  I  can  not  think  that  those  who  are  employed  in  the  instruction 
of  youth,  have  discharged  all  their  duty  to  God  and  their  pupils,  when 
they  have  taught  the  latter  nothing  but  human  science.  To  fathers  it 
is  said,  "  Provoke  not  your  children  to  wrath,  but  bring  them  up  in  the 
nurture  and  adjuonition  of  the  Lord.''''  This  duty  is  not  limited  to 
fathers  and  mothers  :  it  also  devolves  on  those  to  whom  they  have 
entrusted  the  education  of  their  children.  "But  what  if  the  father 
objects  to  having  the  instructor  include  'the  nurture  of  the  Lord  '  in 
the  education  of  his  child  ?  "  My  answer  is,  that  instructors  have  no 
right  to  neglect  their  duty,  because  fathers  neglect  theirs.  And  if 
fathers  are  unwilling  to  patronize  teachers,  unless  they  will  consent  to 
say  nothing  to  their  pupils  on  religious  subjects,  let  them  seek  other 
men. 

An  instructor  might  consent  to  be  silent  on  points  of  mere  sectarian 


530  RELATIVE    DUTIES. 

diflqrence,  but  can  he,  consistently  with  a  regard  to  the  best  interests 
of  his  pupils,  consent  to  give  them  no  instmction  on  such  momentous 
subjects  as  the  existence,  character,  and  government  of  God,  the  truth 
of  his  word,  the  ruined  condition  of  man,  the  glorious  provision  made 
for  his  recovery,  and  the  certain  connection  between  our  conduct  in 
this  world,  and  our  condition  in  that  which  is  to  come  ?  Every  in- 
structor, from  the  president  of  a  college  down  to  the  teacher  of  a 
district  school,  is  under  obligation  to  pray  for  his  pupils,  and  to  pray 
with  them.  He  is  also  bound  to  present  before  them  the  attraction  of 
a.  uniformly  amiable  example,  and  to  exert  all  his  influence  to  lure 
them  into  the  paths  of  piety.  Should  he  neglect  to  do  these  things, 
how  can  he,  with  any  pleasure,  anticipate  the  meeting  which  he  must 
have  with  them  before  the  bar  of  God  ?  And  now  with  the  judgment- 
seat  in  prospect,  let  this  case  of  conscience  be  decided — Is  it  consist- 
ent, with  the  consent,  and  even  at  the  request  of  parents,  to  become 
instructors  of  their  children  in  things  of  an  irreligious  and  demoraliz- 
ing  tendency  ?  Would  it  be  right  to  butcher  their  children,  even  if 
the  parents  would  hire  us  to  do  it  ?  And  is  it  not  equally  wrong  to 
be  hired  to  destroy  their  morals,  and  help  fit  them  for  eternal  wo  ? 

The  duties  of  impils.  These  correspond  to  the  duties  of  their  in- 
structors.  Pupils  ought,  as  a  matter  of  conscience,  to  submit  to  scho- 
lastic discipline.  The  command  which  requires  children  to  obey  their 
parents,  virtually  requires  scholars  to  be  subject  to  their  teachers  :  and 
the  apostle  speaks  of  tutors  as  being  also  governors.  Gal.  iv.  2.  Scho- 
lars are  under  a  moral  obligation  to  endeavor  to  sustain  the  authority 
of  their  instructors,  both  by  their  own  example,  and  by  discountenanc- 
ing a  spirit  of  insubordination  among  their  companions.*  Instructors 
Avho  faithfully  discharge  the  duties  of  their  office,  may  claim  a  kind  of 
filial  reverence  from  their  pupils. 

Another  of  the  duties  of  a  scholar,  is  studioiisness.  The  scholar  is 
put  to  school  in  order  to  learn.  But  he  can  not  learn  unless  he  will 
study.  We  must  incli7ie  the  ear  and  apply  the  heart,  if  we  would  ac- 
quire knowledge,  whether  divine  or  human.  A  close  attention  to  study 
is  a  duty  which  the  pupil  owes  to  himself,  to  his  parents,  to  his  in- 
structor, to  his  country,  and,  I  may  add,  to  his  Creator.  And  every 
scholar  is  under  obligation  to  encourage  studious  habits  among  his 
fellows.  I  would  here  remark,  that  while  many  err  in  not  studying 
enough,  there  are  some  w^io  study  too  much.  Duty  does  not  require 
a  youth  to  break  down  his  constitution,  for  the  sake  of  making  great 
attainments  in  science.  With  a  ruined  constitution,  his  attainments 
can  be  of  but  little  use  to  the  world. 

As  instructors  are  bound  to  promote  good  morals  and  piety  in  their 
schools,  so  their  pupils  are  under  obligation  to  second  their  endeavors 
for  this  object.  Let  it  never  be  forgotten,  that  men  are  accountable 
creatures,  even  in  the  period  of  their  pupilage  ;  and,  considered  as 
candidates  for  the  retributions  of  eternity,  this  constitutes  a  very 

*  The  insurrections  and  disturbances  which  somewhat  frequently  occur  in  our  col- 
leges, forms  a  very  serious  objection,  in  the  minds  of  many  parents,  against  giving  their 
sons  the  advantages  of  a  public  education.  It  is  devoutly  to  be  wished  that  this  obiec- 
tion  may  soon  be  done  away,  and  that  more  correct  views  on  this  subject  may  be  adop- 
ted by  the  young  gentlemen  who  constitute  the  members  of  our  literary  institutions. 


EBLATtVB    DUTIES*  531 

interesting  portion  of  their  probationary  state.  If  pupila  have  already 
enlisted  in  the  service  of  Christ,  the  situation  they  occupy  furnishes  them 
an  important  field  of  influence ;  and  they  ought  to  aid  their  instructors  in 
improving  the  religious  character  of  their  schools.  To  pious  students 
let  me  say,  Think  not  that  the  whole  of  your  present  duty  consists  in 
qualifying  yourselves  for  future  usefulness.  I)o  all  the  good  you  can, 
while  obtaining  your  education.  Exert  yourselves  to  promote  the 
cause  of  piety  among  your  associates.  How  desirable  that  the  foun- 
tains  of  piety  should  be  so  purified,  as  to  send  forth  healthful  streams 
to  bless  the  earth.  And  let  me  say  to  all  such  students  as  are  yet 
destitute  of  the  grace  of  God,  It  is  your  solemn  duty,  even  while  pur- 
suing your  studies,  to  search  diligently  for  the  wisdom  which  is  from 
above  ;  and  it  is  extremely  hazardous  as  well  as  sinful,  for  you  to  pass 
through  this  forming  age  without  obtaining  it. 

If  all  instructors  are  bound  to  seek  the  salvation  of  their  pupils,  this 
must  be  emphatically  true  of  Bible  class  and  Sabbath  school  teachers. 
These,  when  faithful,  are  among  the  most  important  coadjutors  of  the 
Christian  minister,  in  effecting  the  early  conversion  of  sinful  men. 
They  should  make  it  their  sedulous  aim  to  be  well  furnished  for  their 
work  ;  and  they  should  be  importunate  in  prayer,  both  for  qualifications 
and  success.  Every  teacher  is  under  special  obligation  to  intercede 
for  his  own  cfass  ;  and  it  is  desirable  that  he  should  sometimes  bring 
them  before  the  mercy-seat,  not  only  as  a  class,  but  as  individuals. 
To  all  those  youth  and  children  who  are  enjoying  Bible  class  and 
Sabbath  school  instruction,  I  would  say,  you  are  imperiously  bound  to 
improve  your  minds  in  the  knowledge  of  divine  truth,  and  in  the 
knowledge  of  your  duty.  Your  teachers,  without  any  reward,  devote 
much  time  to  your  instruction  ;  and  you  can  not  do  less  than  be 
grateful  for  their  attentions  to  you,  and  observant  of  their  counsels.  O 
let  not  all  these  labors  and  prayers  be  lost  upon  you. 

III.  Duties  of  Ministers  and  Hearers. — ^This  relation  is  as  mani- 
festly authorized  by  the  word  of  God,  as  that  subsisting  between  kings 
and  their  subjects,  or  magistrates  and  the  people.  It  is  one  of  the 
most  solemn  relations  which  exists  among  men,  inasmuch  as  it  has 
an  immediate  reference  to  the  interests  of  eternity.  When  the  relio-ion 
of  the  gospel  shall  become  universal,  this  relation  will  be  one  of  those 
which  will  unite  all  the  children  of  Adam.  They  will  then  all  be 
associated  in  a  great  multitude  of  spiritual  flocks,  having  pastors  over 
them  in  the  Lord.  And  their  relative  duties,  considered  as  pastors 
and  flocks,  will  engage  very  much  of  their  attention.  The  faithful 
discharge  of  these  duties  will  contribute  greatly  to  the  happiness  of 
the  social  state  on  earth,  and  do  much  to  prepare  them  for  the  more 
perfect  blessedness  of  heaven. 

This  relation  now  exists  in  those  parts  of  the  world  which  are 
evangelized,  though  it  is  not  acknowledged  by  the  entire  population 
of  Christendom.  Wherever  the  relation  has  taken  place,  the  duties 
connected  with  it  are  obligatory.  They  can  not  be  neglected  on  either 
part,  without  drawing  down  the  displeasure  of  God.  A  ministerof 
the  gospel  can  not  be  a  good  man  without  being  a  good  minister ;  that 
is,  he  can  not  discharge  his  duties  to  God,  without  discharging  tho 


532  RELATIVE    DUTIES. 

duties  of  his  office — the  duties  he  owes  to  his  flock.  And  they  can 
not  be  good  men,  in  the  neglect  of  their  duty  as  a  spiritual  flock,  and 
as  hearers  of  the  word. 

But  as  the  relation  between  the  preachers  of  the  gospel  and  their 
hearers,  has  already  been  partially  considered  under  the  second  Article 
of  the  duties  of  godliness,  and  as  it  will  naturally  engage  our  attention 
again,  in  those  Practical  Remarks  with  which  it  is  proposed  to  con- 
clude the  work,  I  shall  not  dwell  on  it  in  this  place  :  but  I  could  not 
persuade  myself  to  pass  it  wholly  unnoticed,  Avhen  giving  a  list  of 
relative  duties.  At  present  I  will  merely  say,  that  a  Christian  min. 
ister  must  see  to  it  that  he  understands  the  word  of  God — that  he 
loves  it — that  he  preaches  it  publicly  and  from  house  to  house — that 
he  lives  according  to  its  doctrines  and  precepts— that  he  prays  for  a 
blessing  to  attend  the  preached  word  and  all  the  other  means  of  grace 
— in  fine,  that  he  seeks  to  bring  his  hearers  into  a  state  of  real  rccon- 
ciliation  to  God,  and  meetness  for  his  eternal  kingdom.  On  the  other 
hand,  his  flock  are  under  obligation  to  attend  on  his  ministry,  and  to 
seek  to  bring  with  them  those  whom  they  find  in  the  streets  and  lanes 
of  the  city,  or  in  the  high  ways  and  hedges  of  the  country,  to  increase 
the  number  of  the  destitute  to  whom  Iheir  minister  may  have  oppor- 
tunity  to  preach  the  unsearchable  riches  of  Christ.  Hearers  should 
regularly  attend  on  the  word,  and  that  with  solemnity,  candor,  and  a 
discriminating  mind.  The  instructions  they  receive  from  the  pulpit 
should  influence  their  practice.  As  soon  as  they  learn  their  duty,  let 
them  do  it.  They  who  are  not  only  hearers  but  doers  of  the  word, 
encourage  the  heart  of  their  minister,  and  afford  him  the  most  substan- 
tial  aid  in  his  arduous  and  highly  responsible  work.  There  is  another 
duty  devolving  on  the  hearers,  which  I  must  not  omit,  even  in  this 
brief  summary^ — I  refer  to  the  duty  oi praying  for  their  minister.  Even 
Paul  felt  the  need  of  his  brethren's  prayers.  Hear  his  words  :  "  And 
supplication  for  all  saints  ;  and  for  me,  that  utterance  may  be  given 
unto  me,  that  I  may  open  my  mouth  boldly  to  make  known  the  mys- 
tery of  the  gospel."  Eph.  vi.  18,  19.  Would  any  church  have  a 
minister  who  shall  prove  a  blessing  to  them  and  their  children,  they 
must  not  merely  mention  his  case  when  they  pray,  but  must  offer  up 
in  his  behalf  prayers  and  supplications,  with  strong  crying  and  tears, 
unto  Him  who  is  able  to  render  him  both  faithful  and  successful. 

IV.  The  duties  of  Hushands  and  TTzres.— Marriage  constitutes 
one  of  the  most  interesting  relations  which  exist  among  men  :  and 
the  relation  can  not  exist,  without  laying  the  parties  under  obligation 
to  discharge  the  duties  resulting  from  it.  These  duties,  which  are 
termed  conjugal,  are  equally  obligatory  on  the  husband  and  the  wife. 
Marriage  is  a  divine  appointment.  Gen.  ii.  24.  It  is  declared  (Heb. 
xiii.  4)  to  be  honorable  in  all  ;  and  if  it  be  honorable,  then  certainly 
it  is  lawful.*     Whatever  advice  was  given  in  relation  to  this  matter, 

*  While  marriage  is  lawful  to  all,  it  is  evident  that  all  marriages  are  not  lawful. 
And  since  the  subject  of  unlawful  marriages  is  not  so  well  understood  as  it  is  desirable 
it  should  be,  I  have  thought  it  might  be  expedient  to  add  a  Note,  containing  a  few  hints 
which  may  aid  an  honest  inquirer  in  finding  the  path  of  duty. 

I.  It  is  a  matter  of  common  consent,  not  only  among  Christian,  but  even  pagan  na- 
tions, that  there  is  such  a  thing  as  unlawful  marriage,  by  reason  of  the  kindred  previously 


RELATIVK    DUTIES.  533 

on  account  of  times  of  persecution,  or  for  other  reasons,  marriage  is 
never  forbidden  bv  a  divine  command  to  anv  man,  or  order  of  men. 
See  1  Cor.  vii.  26.  Matt.  xix.  11.  1  Tim.  iii.  2—5  ;  iv.  1—3. 
Thi^  relation  binds  the  partiea  to  each  other  as  long  as  they  live  ; 
"  for  the  woman  which  hnth  a  husband,  is  bound  by  the  law  to  her 
husband  so  long  as  he  liveth."  The  same  is  true  of  the  husband  ;  he 
is  bound  to  his  wife  so  long  as  she  liveth.  Their  duty  both  to  God 
and  to  each  other,  lays  them  under  solemn  obligation  to  avoid  adul- 
tery, lasciviousness,  and  every  thing  calculated  to  excite  in  each  other's 
mind  the  least  suspicion  of  conjugal  infidelity.  Heb.  xiii..4.  Mum. 
V.  11—31. 

existing  between  the  parties.  It  will  be  conceded  by  all,  that  for  own  brothers  and 
sisters  to  intermarry,  would  be  very  improper  and  wicked.  A  connection  of  this  nature 
is  termed  incest. 

2.  The  will  of  God,  as  made  known  in  the  scriptures,  is  to  be  our  director  in  this,  as 
well  as  in  all  other  matters.  This  is  a  part  of  our  duty  concerning  which  God  has  seen 
fit  to  give  us  information  ;  and  having  given  the  needed  information,  with  some  partic- 
ularity, in  the  Old  Testament,  he  did  not  see  fit,  wiih  the  same  particularity,  to  repeat 
it  in  the  JS'ew  ;  since  the  reasons  against  incestuous  marriages  which  then  existed,  still 
remain.  The  restrictions  relating  to  marriage  with  near  relatives,  were  not  of  a  typical 
or  local  nature,  but  were  founded  in  the  fitness  of  things.  It  is  therefore  altogether 
improper  to  say  concerning  these  restrictions,  They  were  merely  Jewish  and  ceremonial, 
and  are  therefore  done  away. 

3.  It  is  evident  that  the  prohibition  in  the  18th  of  Leviticus,  where  it  is  said,  "  None 
of  you  shall  approach  any  that  is  near  of  kin  to  him  to  uncover  their  nakedness,"  refers 
to  marriage.  If  that  phrase,  which  occurs  so  often  in  this  chapter,  be  not  referred  to 
marriage,why  did  the  God  of  Israel  so  particularly  point  out  to  his  people  the  kindred  they 
might  not  approach ;  when  it  is  evident,  that  to  any  other  except  the  marriage  bed,  they 
might  not  approach  at  all,  whether  akin  or  not  akin  ?  It  ii  also  important  to  know, 
that  in  this  list  of  prohibited  marriages,  the  companion  of  the  kinsman  is  called  his 
wife,  after  his  death  as  well  as  before  ;  else  the  God  of  Israel  must  be  understood,  by  all 
these  statutes,  to  forbid  nothing  but  adultery.  But  is  not  adultery  forbidden  in  all  in- 
stances''  why  then  are  the  degrees  of  kindred  so  nicely  described  in  this  catalogue 
of  interdicted  marriages  ?  When  we  hear  the  divine  Lawgiver  say,  Thou  shalt  not 
uncover  the  nakedness  of  thy  father's  brother  ;  thou  shalt  not  approach  to  his  w;;/e — 
Thou  shalt  not  uncover  the  nakedness  of  thy  daughter-in-law  ;  she  is  thy  son's  wife — 
Thou  shalt  not  uncover  the  nakedness  of  thy  brother's  wife  ;  we  must  understand  him 
to  forbid  a  man  to  marry  either  his  aunt,  his  daughter-in-law,  or  his  sister-in-law,  after 
the  death  of  iheir  respective  husbands  ;  for,  of  course,  he  was  not  allowed  to  do  it 
before  their  death. 

4.  It  is  a  mistake  which  some  have  made,  that  if  there  be  no  hlood-relationship,  there 
ia  no  incest.  It  is  evident  that  ajfinity  may  be  so  intimate,  as  to  constitute  a  connection 
in  a  high  degree  incestuous;  or,  at  least,  in  a  high  degree  unlawful.  This  is  the  case 
when  a  man  marries  his  wife's  daughter ;  or  his  father's  wife  :  and  yet  in  neither  of 
these  instances  is  there  anj-  consanp,uinity .  In  the  18th  chapter  of  Leviticus,  there  are 
several  connections  interdicted,  where  the  kindred  was  formed  wholly  by  family  mar- 
riages. 

5.  It  may  be  of  some  importance  to  remark,  that  there  is  a  difference  between  inter- 
dicted marriages  as  to  the  nature  of  their  unlawfulness.  Some  marriages  are  unlawlul 
to  us  as  men,  or  huir.an  beings.  This  is  the  case  with  those  vvhich  are  iorbiddenon  ac- 
count of  kindred.  Some  are  unlawful  to  us  as  memfters  of  the  church  of  God.  Thus 
the  Israelites  were  forbidden  to  intermarry  with  the  heathen.  And  Christians  are  com- 
manded not  to  be  unequally  j'oked  with  unbelievers.  2  Cor.  vi.  14.  See  also  1  Cor.  vii. 
39.  Other  matrimonial  connections  may  be  unlawful  to  men,  on  account  of  the  offi.ce 
they  hold  in  the  church.    The  high  priest  in  the  Jewish  Cliurch  was  not  only  forbidden 

;  to  marry  one  who  was  near  akin,  or  a  heathen  ;  but  he  was  not  allowed  to  marry  a 
woman  who  had  been  divorced  from  her  husband,  nor  a  widow.  And  here  let  me 
suggest  the  inquiry,  whether  the  same  restriction  be  not  applicable  to  the  whole  priest- 
hood under  the  gospel — that  is,  to  all  the  ministers  of  Christ?     See  Ezek.  xliv.  22. 

6.  The  importance  of  our  giving  diligent  heed  to  the  precepts  and  cautions  of  God's 
word  in  relation  to  this  subject,  can  not  be  too  deeply  impressed  on  our  minds.  God  is 
both  wise  and  good.  He  seeks  his  own  glory  and  our  happiness.  Our  duly  and  oar  in- 
terest are  inseparably  united.  When  we  walk  after  the  sight  of  our  eyes,  rather  than 
in  the  way  of  his  commandments,  we  say  to  God,  Depart  from  us':  we  desire  not  the 
knowledge  of  thy  ways.    In  forming  ihu  conjugal  relation,  it  becomes  us  to  aUend  to 

67 


534  KELATIVE    DUTIES. 

The  conjugal  duties  arc  not  uil  discharged,  merely  by  kec[nug  the 
marriage  bed  undefiled.  The  husband  and  wife  arc  under  covenant 
obligation  to  live  in  love,  and  to  act  in  concert.  A  man  leaves  his 
father  and  mother,  and  is  joined  unto  his  wife  :  the  woman  also  leaves 
her  parents,  and  is  joined  unto  her  husband  ;  and  they  two,  in  no  unim- 
portant  sense,  become  one.  The  oneness  of  the  relation  was  no  doubt 
designed  to  be  displayed,  by  the  manner  in  which  the  Creator  chose 
to  give  existence  to  the  fii'st  pair.  The  man  was  created  alone  :  the 
woman  was  then  taken  from  him,  and  when  made  a  distinct  person, 
was  returned  to  him  to  be  his  companioa  and  helper.  It  was  in  view 
of  this  transaction  that  the  Savior  said,  "  What  therefore  God  hath 
joined  together,  let  not  man  put  asunder."     Matt.  xix.  6. 

Conjugal  duties  are  reciprocal ;  and  yet  somewhat  different,  accord, 
ing  to  the  different  places  which  God  has  assigned  to  the  husband  and 
the  wife.  For  them  to  know  their  respective  places  and  the  duties 
connected  with  them,  is  of  vital  importance  to  domestic  happiness. 
The  Lord  has  constituted  the  husband  thq  head  of  his  wife.  Eph.  v. 
23,  24.  If  the  husband  should  see  fit,  for  any  particular  reason,  to  re- 
sign  to  his  wife  the  superintendence  and  control  of  their  common  con- 
cerns, she  may  undertake  it ;  but  she  must  not  assume  it  herself,  or 
claim  it  as  her  right.  The  authority  which  is  exercised  by  the  hus- 
band, is  not  to  resemble  that  of  the  master  over  his  slave,  nor  that  of 
the  parent  over  his  child.  The  master  and  the  parent  are  required, 
not  only  to  counsel  and  command,  but  also,  if  need  be,  to  chastise. 
Not  so  the  husband.  It  is  certain  that  every  thing  tyrannical  in  the 
conduct  of  the  husband,  is  as  contrary  to  the  spirit  of  the  scriptures,  as 
it  is  to  the  refinements  of  civilized  society.  Tho  scriptures  require 
the  husband  to  give  honor  to  the  wife,  as  unto  tlic  weaker,  the  more 
fragile,  delicate  vessel.  1  Pet.  iii.  7.  They  say,  "  Husbands,  love  your 
wives,  and  be  not  bitter  against  them."  Again ;  "  Husbands,  love 
your  wives,  even  as  Christ  also  loved  tlie  Church,  and  gave  himself  for 
it.  So  ought  men  to  love  their  wives  as  their  own  bodies."  Let  the 
spirit  of  these  precepts  be  universally  felt,  and  there  would  be  no  more 
tyrannical  husbands. 

The  scriptures  are  equally  explicit  in  requiring  a  voluntary  subjec- 
tion in  the  wife,  as  in  forbidding  a  lordly,  domineering  spirit  in  the 
husband.  Thus  it  is  commanded,  "  Wives,  submit  yourselves  unto  your 
own  husbands,  as  unto  the  Lord.  Therefore  as  the  church  is  subject 
unto  Christ,  so  let  the  wives  be  subject  to  their  own  husbands  in  every 
thing."     If  their  talents  and  education  are  superior  to  those  of  their 

every  precept  and  hint  of  God's  word,  which  relates  lo  the  subject.  When  cases  occur 
which  are  doubtful,  it  is  the  part  of  wisdom  to  take  the  safest  side.  If  there  be  some 
marriages  concerning  which  there  is  a  dispute  among  good  men,  wliether  they  are 
included  among  the  prohibited  alliances,  it  v;ill  certainly  be  the  safer  way  to  avoid 
forming  that  connection;  for  while  there  are  some  good  men  who  believe  that  God  forbids, 
there  are  none  who  will  pretend  that  he  requires,  such  a  connection.  From  prohibited 
cases  which  are  specified,  we  may  argue  the  unlawfulness  of  parallel  cases  which  are 
not  specified.  But  it  will  be  preposterous  to  reason  from  cases  which  are  merely  sup- 
posed to  be  lawful,  in  favor  of  the  lawfulness  of  connections  which  are  explicitly  stated, 
and  as  explicitly  forbidden. 

7.  It  is  a  matter  of  no  small  im-portaneo  that  men  should  get  their  minds  enlightened 
on  this  practical  subject,  before  they  are  placed  under  any  jjarticular  temptation  to 
transgress  the  prescribed  rules  ;  for  when  they  have  once  formed  an  attachmoni,  they 
'''"  but  illy  prepared  to  consult  the  will  of  God  concerning  tb-ir  duty  in  this  particular 


RELATIVE    DUTIES.  535 

husbands,  and  if  they  have  austained  a  higher  rank- in  society,  still,  by 
becoming  wives,  they  have  laid  themselves  under  obligation  to  be  their 
husbands'  inferiors  in  the  domestic  circle,  and  to  yield  obedience  to 
their  authority.  If  they  refuse  to  do  this,  they  resist  the  ordinance  of 
God  ;  for  it  is  not  their  husbands,  but  God  himself  who  has  decided  the 
question  of  priority.  There  is  no  doubt  that  the  comfort,  as  well  as 
the  amiableness  of  the  Avife,  depends  very  much  on  her  cheerful  sub- 
mission to  this  divine  ordinance.  This  is  that  trait  in  the  character  of 
Sarah,  which  the  apostle  Peter  particularly  notices,  and  which  he  pro- 
poses for  the  imitation  of  her  spiritual  daughters.     1  Pet.  iii.  6. 

Husbands  and  wives  are  under  s})ecial  and  covenant  obligation  to 
regard  each  other's  welfare  at  all  times,  and  to  do  what  they  can  to 
promote  each  other's  health  and  comfort.  Their  earnings  belong  to  a 
common  treasury.  It  is  more  particularly  incumbent  on  the  husband, 
to  provide  for  the  temporal  wants  of  his  wife  and  family ;  but  still  it 
is  spoken  of  as  one  of  the  excellencies  of  the  virtuous  woman,  that 
"  she  looketh  well  to  the  ways  of  her  household,  and  eateth  not  the 
bread  of  idleness."  In  the  scriptures,  industry  and  economy  are  con- 
sidered not  only  as  masculine,  but  also  as  feminine  virtues.  See 
Prov.  XXXI. 

The  duties  of  the  conjugal  relation  are  not  limited  to  the  things  of 
this  life.  The  apostle  Peter  urges  upon  believing  wives  a  propriety 
of  conduct  towards  their  unbelieving  husbands,  by  suggesting  its  prob- 
able,  or  at  least  its  possible  influence,  in  alluring  them  to  a  life  of  pie- 
ty ;  and  he  enforces  the  duties  both  of  husbands  and  wives,  by  show- 
ing  that  they  ought  to  conduct  like  heirs  together  of  the  grace  of  life, 
that  their  j)rayers  might  not  he  hindered.  1  Pet.  iii.  1 — 7.  They  who 
are  so  united  as,  in  the  language  of  scrii^ture,  to  be  called  "  one  flesh," 
are,  by  means  of  this  union,  furnished  with  peculiar  opportunities 
either  for  helping  or  hindering  each  other,  in  relation  to  the  interests  of 
the  soul.  If  it  is  the  duty  of  thos(!  who  arc  connected  by  no  tie  but 
that  of  being  fellow  creatures,  to  seek  each  other's  spiritual  welfare, 
how  great  must  be  their  obligation,  in  this  respect,  who  sustain  such  an 
intimate  connection  as  that  of  husband  and  wife  ?  The  husband  and 
wife  may  cither  of  them  do  much  to  hinder  the  devotions  of  the  fami- 
ly— to  hinder  one  another  in  tlie  observance  of  the  Sabbath,  and  in  at- 
tendance on  the  ministry  of  the  word — in  fiie,  to  hinder  one  another's 
salvation.  Cut  if  they  adopt  the  word  of  God  for  their  rule,  instead 
of  hi)uleri;ig,  they  will  strive  to  help  each  other  in  the  way  to  heaven. 
They  will  speak  often  one  to  the  other  concerning  the  things  of  God, 
and  will  seek  to  increase  in  each  other  a  doctrinal  and  experimental 
knowledge  of  divine  truth,  and  conformity  to  it  in  practice.  In  their 
closets  they  will  intercede  for  each  other,  and  will  be  watchful  to  avoid 
all  those  irregularities  of  life,  which  have  a  tendency  to  interrupt  the 
daily  ollerings  on  the  family  altar. 

The  conjugal  duties,  as  well  as  all  others,  ouglit  to  be  performed  in 
a  perfect  manner ;  and  yet  it  is  not  reasonable  that  any  husband  or 
wife  should  expect  to  find  in  each  other  this  desired  perfection  ;  since 
the  scriptures  assure  u:)  that  the  most  sanctified  characters  are  still  im- 
perfect. ■  If  we  have  failings,  the  family  state  will  be  apt  to  expose 
them  :  if,  therefore,  we  do  not  make  allowance  for  these  failings,  nor 


536  KKLATIVE    DUTIES. 

cherish  mutual  forbearance,  we  can  not  live  happily  in  the  conjugal 
state.  There  doubtless  are  families,  in  which  this  direction  of  the 
Savior  needs  to  be  followed,  even  with  numerical  exactness  ;  "If  thy 
brother  trespass  against  thee  seven  times  in  a  day,  and  seven  times  in 
a  day  turn  again  to  thee,  saying,  I  repent ;  thou  shalt  forgive  him." 
The  spirit  of  the  gospel  will  prepare  us  to  guard  against  that  hatred 
which  stirreth  up  strife,  and  to  cultivate  that  love  which  covereth  all 
sins.  While  duty  requires  of  the  husband  and  the  wife  an  unlimited 
exercise  of  a  forgiving  spirit,  it  also  requires  them  to  bo  very  watch- 
ful against  provoking  one  another  to  wrath.  They  have  no  right  to 
neglect  to  rule  their  spirit,  or  bridle  their  tongue,  because  they  are 
at  home.  Nor  does  the  religion  of  the  gospel  allow  them  to  be  less 
assiduous  in  preserving,  than  in  gaining  each  other's  esteem.  That 
injunction  will  forcibly  apply  to  such  as  are  in  the  married  state ; 
Endeavoring  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 

"  Whose  kind  designs  to  serve  and  please, 
Through  all  their  actions  run." 

V.  The  duties  of  Parents  and  Children. — The  relation  between 
parents  and  children  is  founded  in  nature  ;  and  must  of  necessity  bring 
with  it  reciprocal  duties.  On  a  proper  discharge  of  these  duties, 
mainly  depends  the  good  of  children,  the  comfort  of  parents,  the  peace 
of  civil  society,  and  the  prosperity  of  tiie  church.  It  is  of  the  highest 
importance  to  all  who  sustain  the  relation  either  of  parents  or  children, 
and  especially  to  Christians  sustaining  these  relations,  that  they  should 
know  what  God  requires  of  them  in  their  respective  capacities.  Let 
us  first  consider  what  he  requires  of  parents. 

As  both  parents  are  equally  related  to  their  children,  so  parental 
duties  are  incumbent  on  them  both.  "  My  son,"  said  Solomon, "  hear 
the  instruction  of  thy  father,  and  forsake  not  the  law  of  tiiy  mother.'^ 
This  direction  to  the  child,  supposes  both  the  father  and  the  mother  to 
be  employed  in  giving  him  instruction  and  exercising  government 
over  him.  There  are  maternal,  as  well  as  paternal  duties  ;  and  while 
our  olispring  are  in  early  childhood,  the  former  are  of  superior  im- 
j)ortance.  King  Lemuel  remcimbcred  the  prophecy  which  his  mother 
taught  him,  when  she  said,  "What,  my  son  ?  and  what,  the  sou  of  my 
womb?  and  what,  the  son  of  my  vows?"  Prov.  xxxi.  1,  2.  From 
this  address  we  learn,  that  it  is  the  duty  of  mothers  to  teach  their  sons 
as  well  as  their  daughters  ;  and  to  avail  themselves  of  the  ties  of  na- 
ture  and  the  obligations  of  religion,  to  impress  suitable  iustruction  on 
their  tender  minds.  The  duties  oi  parents  relate  both  to  the  bodies 
and  souls  of  their  children. 

First.  It  is  the  duly  of  parents  to  provide  for  the  bodily  wants  of 
their  offspring.  Children  come  into  the  world  in  a  perfectly  helpless 
state  ;  so  thttt  they  could  not  survive  a  day,  unless  sustained  by  other 
hands  than  their  own.  The  duty  of  sustaining  them,  manifestly  de- 
volves on  their  parents.  The  mother  is  the  nurse  that  God  has  pro- 
vided for  the  infant  ;  and  if  she  be  a  lady  or  a  queen,  she  has  no  right 
to  plead  exemption  from  this  maternal  office,  unless  she  can  plead  a 
corporeal  disability.  When  the  scripture  illustrates  a  quiet,  subniis- 
sive  temper  by  the  case  of  a  weaned  child,  the  child  is  spoken  oi  as 
one  "  that  is  weaned  of  his  mother.''     Ps.  cxxxi.  2.     'I'his  maternal 


RELATIVE    DUTIES.  537 

office  was  pedbnned  by  such  women  as  Sarah  and  Hannah  ;  and  also 
by  the  mother  of  Jesus.     See  Luke  ii.  27,  and  xi.  27. 

The  child,  after  it  is  weaned  from  the  breast,  is  still  for  a  long  time 
dependent  on  its  parents  for  the  supply  of  its  natural  wants.  And  the 
apostle  has  decided  concerning  a  member  of  Christ's  church,  who  is 
inattentive  to  those  wants,  and  does  not  provide  for  those  of  his  own 
house,  that  he  hath  practically  denied  the  faith,  and  is  worse  than  an 
infidel.  1  Tim.  v.  8.  As  long  as  children  remain  incapable  of  pro- 
curing their  own  support,  even  should  that  incapacity  extend  through 
life,  (as  in  the  case  of  idiots  and  some  others,)  the  obligation  will  rest 
on  the  parents. 

Though,  during  the  minority  of  children,  it  belongs  to  their  parents 
to  see  them  provided  for,  yet  they  have  a  right  to  avail  themselves  of 
the  children's  labor  to  aid  them  in  making  this  provision.  It  is  no 
kindness  to  children,  Avhether  sons  or  daughters,  to  be  indulged  in 
idleness  during  their  non-age.  On  the  contrary,  it  is  doing  them  a 
serious  injury,  and  is  in  repugnance  to  that  command,  Ti'ain  up  a  child 
in  the  way  he  should  go.  It  is  a  duty  which  we  owe  to  society,  as 
well  as  to  our  children,  to  teach  them  some  useful  calling  or  employ- 
ment, by  which  fhey  may  be  able  to  procure  their  own  subsistence, 
and  do  something  to  augment  the  public  revenue.  Every  parent  should 
deprecate  the  thought  of  having  his  child  loiter  away  his  time,  depend- 
ing on  the  industry  of  others  for  a  maintenance,  and  doing  nothing  to 
serve  the  interests  of  his  generation.  Mr.  Henry,  when  commenting 
on  the  employments  of  Cain  and  Abel,  (Gen.  iv.  1,  2,)  observes  ; 
"  They  both  had  a  calling.  Though  they  were  heirs  apparent  to  the 
world,  their  birth  noble,  and  their  possessions  large  ;  yet  they  were 
not  brought  up  in  idleness.  God  gave  their  father  a  calling,  even  in 
innocency  ;  and  he  gave  them  one.  Note,  It  is  the  will  of  God  that 
we  should  every  one  of  us  hav^e  something  to  do  in  this  Avorld.  Pa- 
x'cnts  ought  to  bring  up  their  children  to  business.  Give  tJiem  a  Bible 
and  a  calling  ;  (said  good  Mr.  Dodd  ;)  aiid  God  he  with  them." 

Secondly.  The  duties  of  parents  have  much  to  do  with  the  souls 
of  their  children.  The  great  end  of  all  those  injunctions  which  were 
given  to  the  church  of  Israel  in  relation  to  their  childi'en,  was  to  lead 
them  to  set  their  hope  in  God;  or  to  make  them  a  pious  progeny. 
That  this  should  be  the  grand  object  of  parental  instruction  in  the 
Christian,  church,  is  evident  from  the  command  given  to  fathers  to 
bring  up  their  children  i?i  the  nurture  and  admonition  of  the  Lord. 
The  duties  which  parents  owe  to  their  children,  considered  as  young 
immortals,  may  be  comprised  under  the  following  heads  : 

1.  Intercession  for  them.  This  duty  is  obligatory  on  all  who  sus- 
tain the  relation  of  fathers  and  mothers.  I  place  this  at  the  head  of 
parental  duties,  not  only  on  account  of  its  pre-eminent  importance, 
but  because  we  can  be  laboring  fervently  in  prayer  for  the  salvation  of 
our  children,  while  as  yet  we  can  scarcely  employ  any  other  means 
for  its  promotion. — The  birth  of  a  child  creates  a  new  relation,  and 
new  responsibilities.  Were  they  duly  felt  by  the  parent,  could  he 
keep  away  from  the  mercy-seat  a  single  hour  ?  Thither  he  should 
r  jsort  to  present  a  thank-offering  for  the  blessing  he  has  received,  and 
to  supplicate  needed  mercy.     He  is  dependent  on  God  to  prcycrvo  the 


538  IJELATIVi:    DUTIES. 

life  of  the  young  child  ;  as  also  his  own  life,  and  that  of  his  consort. 
It  behooves  both  parents  to  improve  this  early  hour  in  asking  grace 
for  themselves,  to  enable  them  to  discharge  the  weighty  duties  involved 
in  the  parental  relation ;  and  for  their  child,  to  render  it  submissive 
and  docile ;  to  change  its  corrupt  nature  and  prepare  it  for  heaven. 
As  soon  as  the  Lord  puts  the  babe  into  our  arms,  it  should  be  our 
prayer  to  him,  O  thai  this  child  might  live  before  thee  !  Jesus  said, 
"  SutFer  the  little  children  to  come  (i.  e.  to  be  brought)  unto  me,  and 
forbid  them  not."  In  the  arms  of  prayer,  they  can  be  thus  brought. 
And,  in  this  way,  they  can  not  be  brought  too  early  nor  too  often. 
Let  the  pi-ayer  of  David  become  flimiliar  to  every  parent :  "Therefore 
now  let  it  please  thee  to  bless  the  house  of  thy  servant,  that  it  may 
continue  forever  bsfoi'o  thee." 

2.  Parents  arc  under  obligation  to  exercise  government  over  their 
children.  Were  it  merely  to  qualify  their  offspring  to  be  good  mem- 
bers of  civil  society,  this  would  be  no  unimportant  duty.  But  when 
viewed  in  its  bearing  on  their  piety  and  salvation,  its  importance  and 
indispcnsableness  become  strikingly  apparent.  "  Withhold  not  cor- 
rection from  the  child  :  for  if  thou  beatcst  him  with  the  rod,  he  shall 
not  die.  Thou  shalt  beat  him  M'ith  the  rod,  and  shall  deliver  his  soul 
from  hell.^^  God  has  placed  the  rod  of  discipline  in  the  hands  of 
parents,  and  has  said  to  them,  "  He  that  spareth  the  rod,  hateth  his  son  ; 
but  he  that  lovcth  him,  chastencth  him  iDctimcs."  While  fathers  are 
cautioned  against  provoking  their  children  to  wrath,  they  are  also 
cautioned  against  that  tenderness  which  neglects,  or  even  defers,  such 
correction  as  is  needful.  Parental  government  can  hardly  be  estab- 
lished too  early.  Infancy  manif(!sts  a  perverseness  which  calls  for 
discipline  to  control  and  subdue  it ;  that  is,  to  teach  it  submission  to 
the  will  of  the  parent. 

As  soon  as  reason  prepares  the  way  for  it,  reproof  must  be  added  to 
correction  ;  for  "  the  rod  and  reproof  gvm  wisdom."  It  is  frequently 
the  case  that  reproof  will  suffice  without  the  rod.  The  good  of  child- 
ren  sometimes  requires  a  solemn  charge  should  be  given  them  by  their 
parents,  warning  them  against  evil  companions,  and  against  all  the 
vices  and  temptations  to  which  they  arc  exposed.  The  apostle  re- 
minds the  Thessalonians,  that  he  charged  every  one  of  them,  as  a 
father  doth  his  children.  Parental  government  ought  to  be  such,  that 
the  child  sh-all  not  make  himself  vile,  and  yet  be  unrestrained.  As  soon 
as  our  children  ai"e  capable  of  being  made  acquainted  with  the  fact, 
they  ought  to  be  informed  that  the  authority  which  we  exercise  over 
them  has  not  been  assumed  by  us,  but  has  been  committed  to  •  our 
hands  by  Him  who  has  made,  and  who  will  judgt^,  both  the  parents 
and  the  children.  Pointing  them  to  God's  own  words,  we  should 
show  them  that  it  is  He  who  has  entrusted  us  with  this  rule  over 
them  ;  and  that,  ruling  for  Him,  we  are  to  require  what  he  requires, 
and  forbid  what  he  forbids.  We  are  to  bring  them  up  in  the  admoni- 
tion of  the  Lord. 

3.  It  is  imdoubtedly  the  duty  of  parents  to  afford  instruction  to  their 
children.  Their  mental  improvement  is  needful  to  qualify  them  for 
the  business  of  this  life  ;  but  it  must  appear  altogether  more  important, 
Aviien  they  are  viewed  as  accountable  creatures,  and  candidates  for 


RELATIVE    DUTIES.  539 

the  rewards  of  ctcraity.  God  himself  has  decided  the  matter,  that  for. 
the  soul  to  be  without  knowledge,  is  not  good.  Prov.  xix.  2.  When 
children  are  lirst  committed  to  the  care  of  parents,  they  have  souls,  but 
they  are  vacant  of  ideas,  and  need  to  be  stored  with  useful  knowledge ; 
and  it  is  the  business  of  their  parents  to  see  that  it  is  done.  They 
may  call  to  their  aid  schools  of  science,  and  sciiools  of  religion.  Of 
the  latter  class,  Sabbath-schools  furnish  to  the  parents  of  this  genera- 
tion, very  valuable  auxiliaries.  It  is  tho  duty  of  parents  to  bring  their 
children,  not  only  under  Sabbath-school  instruction,  but  also  under  the 
ministry  of  the  word.  But  parents  can  not  employ  so  many  auxilia- 
ries in  the  work,  as  to  free  themselves  from  obligation  personally  to 
engage  in  giving  instruction  to  their  children.  The  command  which 
God  gave  to  parents  in  the  church  of  Israel,  to  teach  his  laws  diligently 
to  their  children — to  talk  of  them  when  sitting  in  their  houses,  or 
walking  by  the  way — when  lying  down,  or  rising  up  ; — ought  not  to 
be  considered  by  parents  in  the  Christian  church,  as  having  waxen 
old  and  vanished  away.     See  Deut.  vi.  6,  7. 

Much  of  the  book  of  Proverbs  has  the  form  of  a  father's  address  to 
his  son  ;  and  this  intimates  that  it  well  becomes  a  father  to  address  his 
sons,  and  his  daughters  too,  on  such  serious  subjects.  When  the 
hearts  of  the  fathers  are  turned  to  their  children,  by  the  power  of  the 
Holy  Ghost,  they  will  all,  even  the  most  unlettered  among  them,  en- 
gage in  the  work  of  impressing  divine  truth  on  the  minds  of  their 
offspring.  Though  their  children  may  enjoy  great  advantages  for 
religious  instruction  in  the  Sabbath-school,  in  the  Bible  class,  or  under 
the  ministry  of  the  word,  still  they  can  not  refrain  from  personal 
attention  to  a  work  so  important  and  so  delightful.  Parental  piety 
will  not  coijseut  to  do  all  this  work  by  the  hand  of  others :  no,  its 
language  is,  "Hear,  ye  children,  the  instruction  of  a.  father ,"  and 
hear,  ye  children,  the  instruction  of  a  mother,  "  and  attend  to  know 
understanding." 

4.  Exemplary  conduct  before  children  constitutes  no  unimportant 
part  of  parental  duty.  There  are  no  other  examples  so  constantly  in 
view  of  children,  as  those  of  their  parents ;  and  there  are  no  others 
which  will  naturally  have  equal  influence  in  forming  their  character. 
Surely,  every  parent  ought  to  adopt  the  resolution  of  him  who  said,  / 
will  walk  within  my  house  with  a  perfect  heart.  Of  what  unspeakable 
consequence  it  is,  (hat  the  father  and  mother  walk  circumspectly  with- 
in their  own  house ;  that  their  behavior  towards  each  other,  and  to- 
wards their  children  and  servants — their  treatment  of  their  neighbors, 
whether  they  are  ])resent  or  absent ; — should  be  upright,  benevolent, 
and  discreet.  How  important  to  the  spiritual  interests  of  their  family, 
that  they  should  keep  themselves  from  angry  words,  from  falsehood, 
profaneness,  obscenity,  backbiting,  covetous  practices,  sabbath-break- 
ing, and  all  other  transgressions  of  God's  law.  If  the  church  have 
no  right  to  expect  the  conversion  of  the  unbelieving  w^orld  around  them, 
except  the  light  of  their  good  works  shine  upon  them,  certainly  wc 
can  have  no  right  to  expect  the  conversion  of  our  children,  without  wc 
add  to  our  instructions  an  instructive  example. 

There  is  another  reason  why  our  wicked  lives  tend  to  ruin  the  souls 
of  our  oiTspring  ;  it  provokes  God  t<i  wilhhold  from  them  that  special 


540  RELATIVE    DUTIES. 

.  influence,  without  uliich  there  is  no  hope  that  any  instruction,  how- 
ever good,  will  eftect  their  conversion.  That  is  a  dreadful  threaten- 
ing, and  one  which  is  often  verified  :  "  Seeing  thou  hast  forgotten  the 
law  of  thy  God,  I  will  also  forget  thy  children."    Hos.  iv.  6. 

Filial  duties  will  now  be  considered.  These  are  the  duties  which 
children  owe  to  their  parents ;  and  they  may  all  be  comprised  in  sub- 
jection  to  their  authority — docility  under  their  instruction — respectful 
treatment  of  them  through  life — and  a  readiness  to  afford  them  tempo- 
ral support  in  case  they  should  need  it. 

1st.  Subjection  to  parental  authority. — It  is  the  duty  not  only  of 
little  children,  but  of  all  who  are  in  their  minority,  to  yield  obedience 
to  the  authority  of  their  parents.  And  even  those  who  have  arrived 
to  full  age,  if  they  continue  in  their  father's  house  as  heretofore,  are 
under  obligation  to  be  subject  to  the  known  rules  of  the  family. 

There  is  no  authority  in  this  lower  world  more  manifestly  sanc- 
tioned by  the  Supreme  Government,  than  that  of  parents  over  their 
childi'en.  It  is  established  by  one  of  the  ten  commands,  and  this 
command  holds  the  first  place  in  the  second  table.  The  spirit  of  that 
command  is  expressed  by  the  apostle  in  these  words  :  "  Children,  obey 
your  parents  in  the  Lord  ;  for  this  is  right."  Again  he  expresses  it 
thus  :  "  Children,  obey  your  parents  in  all  things  ;  for  this  is  well 
pleasing  unto  the  Lord."  The  obedience  of  children  is  required  to  be 
universal,  extending  to  all  things  which  are  not  forbidden  by  God  him- 
self: and  this  universal  obedience  is  declared  to  be  well  pleasing  to 
the  Lord.  Jesus  Christ,  who  is  our  perfect  example,  as  well  as  our 
gracious  Redeemer,  was  once  a  child  and  had  earthly  parents  ;  and  it 
is  testified  of  him  that  "  he  was  subject  unto  them."  Luke  ii.  51.— 
Every  child  is  under  obligation  to  copy  this  trait  in  the  character  of 
the  child  Jesus.  Nor  can  any  one  claim  to  be  his  disciple,  who  does 
not  do  it. 

2dly.  Docility  under  jmrental  instruction. — If,  as  we  have  seen,  it 
is  the  duty  of  parents  to  give  the  nurture  of  the  Lord  to  their  children, 
then  it  must  be  the  duty  of  their  children  to  receive  it.  If  God  has 
commanded  us  diligently  to  teach  the  truths  of  his  word  to  our  child- 
ren, he  certainly  must  have  made  it  their  duty  to  be  teachable,  and  to 
incline  their  ears  to  such  instruction.  Their  obligation  to  do  so,  is 
implied  in  the  command  given  them  to  obey  their  parents  in  all  things. 
When  their  parents  take  the  place  of  teachers,  a  spirit  of  obedience  in 
the  childroi  will  not  suffer  them  to  turn  away  their  ears  from  the 
words  of  their  mouth.  The  judgment  of  God  with  respect  to  this  part 
of  filial  obligation,  is  definitely  expressed  in  these  two  proverbs  :  "  A 
wise  son  hcarcth  his  father's  instruction."  "A  fool  despiseth  his  fa- 
ther's insrructions."  Prov.  xiii.  1  ;  xv.  5.  Children  do  not  fully 
comply  with  the  divine  requisition,  by  a  mere  consent  to  hea*'  the  in- 
structions of  their  parents  ;  they  ought  to  be  swift  to  hear,  and  patient 
in  hearing.  Thus  would  they  invite  and  encourage  their  parents  to 
the  discharge  of  this  important  branch  of  their  duty  towards  them. 

3dly.  A  respectful  treatment  of  parents. — This  is  a  filial  duty  which 
is  obligatory  as  long  as  the  relation  lasts.  When  children  arrive  at 
manhood  and  go  from  home,  they  cease  to  be  under  parental  authority  ; 
they  are  no^v  of  ago,  and  may  speak  and  act  for  tlicmselves :  but  their 


RELATIVE   DUTIES.  541 

obligation  to  love  and  reverence  their  parents,  still  remains,  "  A  son 
honoreth  his  father  ; "  at  least,  he  will  do  so,  provided  he  makes  right 
his  standard  of  action.  And  he  will  honor  his  mother  too ;  for  God 
requires  that  both  parents  should  be  honored.  That  children  are  to 
honor  their  parents  in  their  old  age,  and  as  long  as  they  live,  is  evident 
from  this  proverb  :  "  Hearken  to  thy  father  that  begat  thee,  and  despise 
not  thy  mother  when  she  is  old."  Prov.  xxiii.  22.  While  this  proverb 
shows  that  aged  parents  claim  respect  from  their  children,  it  suggests 
one  way  in  which  that  respect  is  to  be  manifested,  namel}',  by  hearken- 
ing to  them — by  attentively  listening  to  their  counsel  and  admonitions. 
Let  those  children  who  treat  their  parents  with  disrespect,  weigh  well 
the  following  denunciation  :  "  Cursed  be  he  that  setteth  light  by  his 
father  or  his  mother  :  and  all  the  people  shall  say,  Amen."  No  ill- 
conduct  on  the  part  of  the  parent,  can  make  it  right  for  the  child  to 
treat  him  even  with  temporary  disrespect.  When  Noah  had  dishonored 
himself,  his  sons  were  not  thereby  authorized  to  behave  disrespectfully 
towards  him  ;  and  the  one  who  did  so,  fixed  a  stigma  on  himself  and 
his  race,  which  has  not  yet  been  wiped  off.  See  Gen.  ix.  20 — 27. 

4thly.  Providing  for  the  maintenance  of  parents,  when  ciraimstan' 
ces  require  it. — That  the  fifth  command  in  the  decalogue  requires  this, 
is  made  certain  by  the  exposition  of  the  Lawgiver  himself.  He  charged 
the  scribes  and  Pharisees  with  making  void  this  commandment  by  a 
statute  of  their  own  :  "  But  ye  say,  If  a  man  shall  say  to  his  father  or 
mother.  It  is  Corban,  that  is  to  say,  a  gift,  by  whatsoever  thou  migbtest 
be  profited  by  me  ;  he  shall  be  free.  And  ye  suffer  him  no  more  to 
do  aught  for  his  father  or  his  mother  ;  making  the  word  of  God  of 
none  effect  through  your  tradition  which  ye  have  delivered."  Mark 
vii.  11 — 13.  Christ's  own  example  gives  peculiar  weight  to  the 
above  decision  ;  for  when  he  was  leaving  the  world,  he  made  provision 
for  the  temporal  support  of  his  mother,  by  committing  her  to  the  special 
care  of  his  beloved  disciple.  John  xix.  25 — 27. 

This  part  of  filial  duty  is  clearly  inculcated  in  Paul's  first  letter  to 
Timothy.  He  thus  writes :  "  But  if  any  widow  have  children  or  nephews, 
let  them  first  learn  to  show  piety  at  home,  and  to  requite  their  parents  : 
for  that  is  good  and  acceptable  before  God."  This  passage,  taken  in 
its  connection,  clearly  teaches  two  things  :  First,  That  children  who 
are  able  to  support  their  dependent  parents,  have  no  right  to  throw 
them  on  the  church,  or  town,  or  any  charity  society  ;  but  are  them, 
selves  under  obligation  to  provide  for  them.  Secondly,  That  children 
are  to  consider  such  provision  made  for  their  parents,  as  a  mere  requital 
for  what  they  have  previously  received  from  them.  All  that  children 
can  do  for  their  parents  in  their  old  age,  will,  in  general,  but  imper- 
fectly repay  the  expense  and  toil  which  their  parents  bestowed  on  them 
in  their  helpless  years.  Unless  the  religion  of  a  child  prompts  him 
to  show  piety  at  home,  and  makes  him  cheerful  in  the  discharge  of  this, 
as  well  as  other  filial  duties,  it  lacks  evidence  of  being  that  religion 
that  is  pure  and  undefiled  before  God. 

In  addition  to  the  filial  duties  which  have  already  been  considered, 
children  are,  no  doubt,  under  obligation  to  feel  a  tender  concern  for 
the  spiritual  interests  of  their  parents  :  and  there  are  ways  in  Avhich  it 
is  proper  for  them  to  manifest  this  concern.    There  are  some  prayerless 

08 


543  HliLATIVB   DUTIES, 

parents,  uho  have  praying  children.  And  can  these  children  help 
striving  for  the  conversion  of  their  parents  ?  They  can  intercede  for 
them — put  a  religious  book  or  tract  into  their  hands — allure  them  by 
their  pious  and  filial  deportment :  they  can  even  address  them  on  this 
interesting  subject,  beseeching  them  to  make  an  experiment  of  the  good 
there  is  in  religion.  When  the  apostle  said,  '.'  Rebuke  not  an  elder, 
but  entreat  him  as  a  father,"  it  is  implied,  that,  though  it  be  improper 
for  a  child  to  tell  his  father  his  faults  in  that  form  of  reproof  and  rebuke, 
xvhich  it  would  be  proper  the  father  himself  should  make  use  of;  there 
is  nevertheless  a  way  for  him  to  unburthen  his  mind.  Let  him  take 
the  place  of  a  suppliant,  and  entreat  his  father  not  to  sin  against  God, 
against  his  family,  or  against  his  own  soul, 

VI.  The  duties  of  Brothers  and  Sisters. — These  are  tiie  duties 
which  the  children  of  a  family  owe  to  one  another.  As  children,  their 
duties  avejilial — as  brothers  and  sisters,  they  a.Te  fraternal.  The  bond 
of  brotherhood  is  a  natui'al  and  tender  tie  ;  therefore  it  is  that  "  broth- 
eriy  love,"  and  i'  brotherly  kindness,"  are  expressions  denoting  very 
tender  affection.  When  David  says  concerning  his  conduct  towards 
an  enemy,  "  I  behaved  myself  as  though  he  had  been  my  friend  and 
hrolher,"  it  supposes  an  intimate  relation  to  subsist  between  brothers, 
Joseph  gave  vent  to  his  tenderest  emotions,  by  saying,  "  I  am  Joseph, 
your  brother.'''  Under  the  term  brotherhood,  are  included  all  the  chil- 
dren  of  a  family,  sisters  as  well  as  brothers.  The  relation  is  the  same, 
and  the  obligations  it  imposes  are  the  same, 

I  shall  divide  fraternal  duties  into  two  classes  :  the  first  including 
the  kind  offices  which  brothers  and  sisters  owe  each  other,  while 
dwelling  together  under  the  parental  roof;  and  the  second,  such  as 
they  owe  each  other  in  subsequent  life,  when  they  are  dispersed  in  the 
world, 

First.  I  shall  briefly  consider  the  duties  of  brothers  and  sisters, 
while  they  live  together  under  the  parental  roof.  They  are  bound  to 
love  one  another,  and  to  live  together  in  an  amicable  manner.  When 
Christians  are  required  to  "  love  as  brethren,"  it  supposes  that  such  as 
are  connected  by  the  natural  tie  of  brotherhood,  are  under  pressing  obli- 
gation to  love  one  another.  <'  Behold,"  says  the  Psalmist,  "  how  good 
and  how  pleasant  it  is  for  brethren  to  dwell  together  in  unity."  This 
is  true  in  application  to  natural,  as  well  as  spiritual  brethren.  It  is 
shameful  for  children  of  the  same  parents  to  contend,  and  to  abuse 
each  other— to  sit  and  speak  against  their  brother,  and  slander  their 
own  mother's  son.  Ps.  1.  20.  When  any  cause  of  contention  has 
arisen  between  brothers  and  sisters,  they  should  each  one  say,  (as  did 
Abraham,  when  there  was  a  strife  between  his  herdsmen  and  those  of 
his  kinsman  Lot,)  "  Let  there  be,  I  pray  thee,  no  strife  between  me  and 
thee  ;  for  we  are  brethren.'^ 

There  is  one  thing  which  greatly  disturbs  the  peace  of  the  domestic 
circle  :  it  is  when  one  child  assumes  authority  over  another,  and  under- 
takes to  command,  to  threaten,  and  even  to  inflict  punishment.  God 
has  entrusted  the  parent  with  authority  over  his  children  ;  but  he  has 
never  given  them  any  right  to  rule  over  one  another.  This  is  mani- 
festly  implied,  in  the  argument  which  the  Savior  used  to  prevent  hia 


BSLATIVE   DtTTIESi  544 

i:Uscipies  from  all  attempts  to  lord  it  over  one  another  :  "  Bilt  be  y^ 
not  called  Rabbi :  for  one  is  your  Master^  even  Christ ;  and  all  ye  are 
brethren.^'  As  if  he  had  said,  You  are  like  the  childreii  of  a  family, 
who  have  no  authority  Over  each  other,  but  are  all  under  one  common 
government.  The  elder  children  have  no  more  right  to  exercise 
authority  over  the  youngerj  than  the  younger  have  to  exercise  it  over 
the  elder  :  both  are  equally  under  parental  control;  Whatever  they 
do,  in  the  way  of  regulating  eafch  other's  conduct^  must  be  limited  to 
advice  and  example.  If,  when  one  of  their  number  has  transgressedj 
they  can  not  by  these  means  reclaim  him,  they  must  present  theii* 
Complaint  to  that  authority  which  God  has  established^  to  decide  the 
controversies  which  shall  arise  between  brothers  and  sistersj  This 
was  the  course  pursued  by  Joseph  :  he  brought  to  his  father  the  evil 
report  of  his  brothers^  the  sons  of  Bilhah  and  the  sons  of  Zilpah,  his 
father's  wives;  Gen.  xxxvii.  2t  Appeals  to  parental  authority  should 
never  be  prompted  by  ill  nature  •  but  by  a  desire  to  promote  the  good 
of  the  offender,  and  the  order  and  tranquillity  of  the  domestic  circlci 

Brothers  and  sisters  are  under  solemn  obligation  to  avoid  vitiating 
One  another's  minds^  and  corl"upting  one  another's  principles  and 
morals.  The  older  children  have  it  in  their  power  to  corrupt  their 
juniors  ;  but  what  a  dreadful  abuse  of  their  seniority,  should  they  do 
iti  How  much  more  lovelyj  to  employ  their  influence  in  improving 
them  in  knowledge  and  virtue;  Brothers  arid  sisters  who  are  daily 
together  at  the  same  social  meal  and  the  same  domestic  altai'j  are 
{jrivileged  with  more  opportunities  than  almost  any  others  of  the  race^ 
to  be  useful  to  one  another  in  the  concerns  of  the  soul;  If  any  of  their 
number  have  found  the  pearl  of  great  priccj  thej^  will  be  constrained  to 
exert  themselves  for  the  conversion  of  their  brethren  according  to  the 
flesh;  One,  who  has  himself  tasted  that  the  Lord  is  gracious^  will 
say  to  the  rest,  "  O  taste  and  see  that  the  Lord  is  good— Brethren,  it 
is  my  heart's  desire  and  prayer  to  God  in  your  behalf,  that  you  may 
be  saved;"  Love  to  the  souls  of  those  who  are  so  dear  to  us  by  thei 
ties  of  naturcj  will,  if  genuinCj  prompt  us  t6  walk  circumspeetlyj  lest 
\ve  should  throw  some  obstruction  in  the  way  of  their  salvation; 

Secondly;  I  shall  take  a  brief  view  Of  the  duties  which  brethren 
owe  td  one  anothel'  after  they  are  dispersed  in  the  world;  The  years 
of  tutelage  soon  pass  away,  and  brothers  and  sisters,  one  after  another  j 
leave  their  paternal  honie;  They  now  cease  to  constitute  one  house- 
hold, to  derive  theit  support  from  one  commoii  store^or  to  engage  daily 
in  one  social  prayer;  But  are  their  duties  as  brothers  and  sisters  now 
at  an  end  ?  Do  we  cease  to  bs  brethren,  because  we  ho  longer  dwell 
under  the  same  roof  /  By  no  means  ;  for  the  bond  is  indissoluble.— 
Joseph,  who  had  been  many  years  away  from  his  brethren,  and  who 
Was  driven  from  them  by  their  cruel  Gnvy^  had  lost  none  of  his  fra- 
ternal affection  during  this  long  period.  He  could  still  savj  "I  am 
your  brother i"  And  he  continued  to  be  their  brother  as  long  as  life 
lasted;  It  is  incumbent  on  all  who  sustain  this  relationj  to  cultivate 
brotherly  feelings,  and  to  evince  them  by  corresponding  actions,  until 
the  cold  hand  of  death  shall  dissolve  the  bond  of  brotherhood; 

What,  it  may  be  askedj  are  the  relative  duties  of  brothers  and  sisters 
sifter  their  disperaion  1     They  are  still  boUnd  to  think  of  each  other* 


544  RELATIVE   DUTiKS. 

and  that  affectionately ;  and  to  take  eveiy  opportunity  Mhich  preaents, 
to  inquire  after  each  other's  welfare.  And  they  should  always  main- 
tain  a  mutual  intercourse.  This  they  may  do,  in  part,  by  epistolary 
correspondence,  and  also  by  personal  visits.  These  methods  of  keep- 
ing up  an  intercourse,  are  manifestly  obligatory  on  children  towards 
their  parents  ;  and  they  are  duties  which  they  also  owe  to  each  other. 
To  be  without  natural  affection  is  heathenish.  Mutual  intercession  is 
no  unimportant  means  of  preserving  brotherly  affection  among  a  dis- 
persed family.  Surely,  brothers  who  never  pray  for  each  other,  do  not 
love  one  another  with  a  pure  heart  fervently.  Their  love  must  be 
merely  natural. 

There  is  an  evil  under  the  sun,  and  it  is  common  in  families  ;  that 
brothers  have  contentions  about  the  inheritance  which  their  father  has 
left  them.  When  Christ  was  on  earth,  he  had  application  to  interfere 
in  a  dispute  between  brethren  concerning  their  patrimony.  One  of 
the  two  said  to  him,  "  Master,  speak  to  my  brother,  that  he  divide  the 
inheritance  with  me."  It  is  among  the  proverbs  of  Solomon  ;  "  A 
brother  offended,  is  harder  won  than  a  strong  city  ;  and  their  conten- 
tions  are  like  the  bai's  of  a  castle."  Scarcely  anything  proves  so 
fruitful  a  source  of  contention  between  brothers,  as  the  dividing  of 
their  inheritance.  This  often  brings  the  children  of  the  same  parents 
before  the  public,  not  in  the  endearing  attitude  of  loving  brothers,  but 
in  the  forbidding  one  of  angry  litigants.  "  Brother  goeth  to  law  with 
brother."  What  a  shameful  thing  !  «'  Now  therefore  there  is  utterly 
a  fault  among  you,  because  ye  go  to  law  one  with  another.  Why  do 
ye  not  rather  take  wrong  ?  Why  do  ye  not  rather  suffer  yourselves 
to  be  defrauded  1  Nay,  ye  do  wrong,  and  defraud,  and  that  your 
brethren.''  1  Cor.  vi.  6 — 8.  But  was  it  not  Christians,  instead  of 
natural  brothers,  whom  the  apostle  sought  to  dissuade  from  litigation  ? 
It  was.  But  how  did  he  seek  to  dissuade  them  ?  It  was  by  remind- 
ing them,  that  through  grace,  they  sustained  a  relation  to  each  other 
which  was  intimate  and  tender,  like  that  subsisting  betv.^een  children 
of  the  same  parents.  Had  these  things  therefore  been  addressed  to 
literal,  instead  of  spiritual  brothers,  the  reproof  would  have  been  equally 
severe. 

Every  thing  knavish,  oppressive,  and  ciniel,  in  the  conduct  of  broth- 
ers and  sisters  towards  one  another,  should  be  regarded  as  barbarous, 
and  studiously  avoided.  It  is  not  enough  that  brothers  avoid  fraud  and 
rigor  in  their  dealings  with  each  other  ;  they  should  be  pitiful,  tender, 
and  yielding.  If  we  ought  to  remember  the  stranger  and  relieve  his 
Wants,  we  surely  ought  not  to  hide  ourselves  from  our  own  flesh.  "  A 
friend  loveth  at  all  times,  and  a  brother  is  born  for  adversity."  This 
implies  that  we  are  made  for  mutual  helps,  and  that  adversity  is  a  time 
when  a  brother's  help  is  peculiarly  needful. 

Viewing  this  subject  in  the  light  of  revealed  truth,  must  there  not 
be  a  radical  defect  in  the  piety  of  that  man,  who  neglects  the  duties  of 
the  fraternal  relation  ?  Such  a  man  has  not  respect  unto  all  God's 
commandments  ;  and  must  therefore  be  destitute  of  satisfactory  evi- 
dence that  the  law  is  written  in  his  heart. 

VII.     The  Duties  of  blasters  and  Sermnts.^The  scriptures  fully 


RBtATlVE  OUftES.  o45 

recognise  such  a  relation  as  that  of  master  and  servant.  The  servants 
there  spoken  of,  were  either  permanent  or  occasional ;  being  either  the 
property  of  their  masters,  or  such  as  were  hired.  In  covenanting 
with  Abraham,  the  Lord  made  a  distinction  between  those  servants  ot 
his  that  were  born  in  his  house,  or  bought  with  his  money,  and  those 
whom  he  hired  ;  and  this  distinction  between  servants^  seems  to  run 
through  the  scriptures  both  of  the  Old  and  New  Testaments*  While 
the  Bible-  plainly  allows  of  the  relation  of  masters  and  servants,  it 
most  pointedly  condemns  men-stealers  ;  classing  them  with  criminals 
of  the  first  magnitude  ;  and  men-stealing  is  at  the  foundation  of  most 
of  that  servitude,  called  slavery ,  which  now  exists  among  men.  The 
prevalent  practice  of  making  slaves  of  the  Africans,  is  repugnant  to  the 
spirit  of  the  gospel ;  and  when  this  benign  spirit  shall  direct  every 
man's  conduct,  it  will,  no  doubt,  drive  slavety  from  the  earth  :  yet  the 
gospel  does  not  encourage  even  the  slave  to  desert  his  master.  "  Art 
thou  called,  being  a  servant  ?  care  not  for  it :  but  if  thou  mayest  be 
made  free,  use  it  rather.  For  he  that  is  called  in  the  Lord,  being  a 
servant,  is  the  Lord's  freeman."  1  Cor.  vii.  20,  21.  The  scriptures 
teach  us  to  consider  the  interests  of  the  life  to  come  as  being  so  super* 
latively  important,  as  almost  to  annihilate  those  little  distinctions  of 
the  present  life,  Avhich  are  made  by  poverty  and  riches,  bondage  and 
freedom. 

Though  it  is  the  tendency  of  the  Word  of  God  to  lead  to  the  estab.> 
lishment  of  free  governments,  yet  it  inculcates  subjection,  as  the  duty 
of  those  whom  Providence  has  placed  under  governments  of  a  different 
character.  By  this  we  learn,  that  its  direct  and  principal  object  is  not 
to  model  human  governments,  but  rather  to  briug  the  subjects  of  every 
government  under  the  spiritual  dominion  of  the  Most  High.  The 
same  remark  will  apply  to  the  subject  of  servitude.  The  word  of  God 
informs  us  what  those  duties  are,  that  groW  out  of  the  relations  which 
actually  exist.  In  the  epistles  which  Paul  wrote  to  the  Ephesians 
and  Colossians,  the  relative  duties  of  a  family  are  recorded  in  order  j 
and  in  both  of  them  the  duties  of  masters  and  servants  have  a  distinct 
place.  Eph.  vi.  5-^9,  Col.  iii.  2-— 25,  and  iv.  1.  The  time  may 
not  be  distant,  when  the  name  o^  slave  will  no  longer  be  heard  t  but  the 
relation  of  master  and  servant  will  doubtless  remain  through  all  sue. 
ceeding  generations.  The  man  who  hires  laborers  to  work  in  his 
field,  or  in  his  shop,  is,  for  the  time  being,  their  master.  Apprentices, 
in  scriptural  language,  are  servants.  Such  parents  as  are  unable  to 
furnish  support  for  their  own  children,  may  authorize  others  to  assume 
this,  and  some  other  duties  originally  devolving  on  themselves.  These 
children,  unless  adopted  by  the  person  under  whose  care  they  are  pla* 
ced,  must  be  considered  as  bearing  the  relation  of  servants. 

Having  made  these  introductory  remarks  on  the  relation  of  masters 
and  servants,  I  proceed  to  give  a  sketch  of  the  duties  which  arise  from 
this  relation. 

First.  The  duty  o^  masters,  They  who  sustain  this  relation  must 
remember,  that  they  themselves  haVe  a  Master  in  heaven,  who  is  no 
respecter  of  persons.  If  they  duly  consider  that  they  and  their  ser* 
Vants  have  one  common  nature,  and  are  accountable  to  one  common 
Judge,  it  will  tend  to  counteract  all  haughtiness  of  feeling,  and  impe* 


o'lO  Relative  duties. 

rioasness  of*  conduct,  towards  those  sefvaiitSi  It  will  tend  to  make' 
them  for  hear  threatening.  Eph*  vii  9*  Masters  ought  to  cultivate 
kind  and  paternal  feelings  towards  their  servants.  It  is  said  that  the 
Centurion's  servant  was  deaf  unto  him  ;  by  which  it  appears  that  the 
centurion  was  not  only  a  great  believer,  but  an  affectionate  masters 
It  is  wrong  for  masters  to  require  more  labor  of  their  servants  than 
they  are  able  to  perform  ;  and  to  find  fault  with  them,  when  they  havd 
really  merited  their  approbation* 

It  is  required  of  masters  to  give  to  their  servants  that  which  is  just 
iand  equaU  Col*  iv*  li  As  far  as  this  requisition  relates  to  hired 
servants,  it  forbids  Us  to  Oppress  th6  hireling  in  his  wages-,  by  not  agrees 
ing  to  give  him  enough  ;  or  by  not  giving  him  the  full  wages  which 
were  agreed  on ;  or  by  delaying  to  make  a  pronlpt  payment*  To  op- 
press the  hired  man  in  any  of  these  ways,  is  in  God's  account  a  great 
sini  See  Levi  xixt  13*  MaL  iiii  5i  Jam*  v*  4*  In  relation  to 
other  servants^  the  requisition  is  not  without  meanings  Even  those 
servants  \\\\o  are  the  property  of  their  mastersj  have  claims  on  their 
justicet  They  have  a  claim  for  comfortable  food  and  clothing,  for 
lodging  and  time  for  rest,  when  they  are  in  health  ;  and  for  medical 
aid  and  nursing  when  they  are  sicks  The  command  to  give  to  servants 
that  which  is  just  and  equalj  obliges  the  master  to  discharge  the  in- 
dented  servant,  wheri  the  stipulated  term  of  his  service  is  ended ;  and 
then  not  to  send  him  away  empty  |  at  least,  not  to  fail  in  making  good 
what  had  been  promised  him.  Deuts  xvs  13,  18j  And  does  it  riot 
behoove  the  master,  whose  legal  claim  to  his  servants  is  unlimited,  to 
inquire  whether  justice  do  not  demand  that  he  should  shorten  the  time 
of  their  servitude,  and  that  he  should  take  pains  to  prepare  his  slaves 
to  become  freemett* 

The  relation  between  mastets  and  their  servants,  like  that  betweeri 
parents  and  their  children,  draws  along  with  it  duties  of  a  more  sol- 
emn nature,  even  such  as  have  a  bearing  on  the  interests  of  eternity* 
When  Jehovah  became  the  God  of  Abraham,  he  covenanted  with  hini 
as  the  master  of  his  servants^  as  well  as  the  father  of  his  children  s 
for  he  required  him  to  extend  the  seal  of  the  covenant  to  his  servants^ 
(excepting  those  who  were  merely  hired  for  a  season,)  and  td  include' 
them  with  his  children  in  the  I'eligious  instruction  and  discipline  of  the 
family*  According  to  the  tenor  of  this  covenant,  Abraham  command- 
ed not  cjnly  his  children,  kit  his  whole  household,  to  keep  the  way  of 
the  Lord*  In  this  he  was  a  pattern  to  other  masters,  as  Well  as  to  other' 
fathers*  Those  servailts  who  are  placed  under  masters,  whether  for 
life,  or  only  for  a  limited  number  of  years,  are  entitled  to  the  benefit 
of  a  fatherly  government  and  instrUclion,  especially  such  instruction  as 
is  of  a  religious  nature  \  for  servants,  as  well  as  their  masters,  have 
s6nUt  Masters  are  under  solemn  obligation  to  set  a  good  exatriple  be-- 
fore  their  domestics  :  to  teach  them  to  sanctify  the  Sabbath,  and  exact 
no  labor  from  them  c»n  that  holy  day,  nor  indulge  them  in  any  recrea-' 
tion  incompatible  With  its  saeredness*  They  are  to  allow  and  even 
require  them  to  attend  on  the  public  means  of  instruction  which  are  en^ 
joyed  in  the  sanctuary^  It  is  incumbent  on  masters  to  pray  for  theis' 
servants  ;  and  riot  only  give  them  the  privilege  of  being  present  at 
the  morninpc  and  evening  devotions  of  the  family,  but  to  see  to  \i 


RELATIVE   I>UTIE9,  51T 

that  they  do  not  absent  themselves.  They  ought  also  to  instruct 
them  concerning  their  obligation  to  pray  to  God  in  theif  closets, 
find  willingly  allovi'  them  time  for  this  duty, 

The  duty  of  servants.  It  is  the  duty  of  all,  whether  they  be  bond 
or  hired  servants,  to  he  faithful  in  the  business  of  their  masters.  The))- 
are,  in  God's  word,  cautioned  against  eye  service ;  meaning  that  which 
they  are  prompted  to  perform  by  being  under  the  master's  eye,  and 
which  is  suspended  or  relaxed  as  soon  as  they  are  out  of  his  sight. 
Obedience  belongs  to  the  duty  of  bond  and  apprenticed  servants  ;  even 
such  obedience  as  children  owe  to  their  parents.  Paul  says,  <'  Ser-. 
vants,  obey  in  all  things  your  masters  according  to  the  flesh."  Peter 
says,  '■'  Servants,  be  subject  to  your  masters  with  all  fear  ;  not  only  to 
the  good  and  gentle,  but  also  to  the  froward."  Col.  iii.  22.  1  Pet.  ii, 
18.  He  speaks  of  that  obedience  which  they  should  render  in  such 
trying  circumstances,  as  peculiarly  pleasing  to  God,  Paul,  in  the  last 
chapter  of  his  first  letter  to  Timothy,  shows  that  an  obedient  and  respect-, 
ful  deportment  in  Christian  servants  towards  their  masters,  is  needful 
to  prevent  the  name  of  God  and  his  doctrine  from  being  blasphemed. 
If  servants  who  profess  to  be  converted  to  Christianity,  do  not  improve 
in  the  discharge  of  the  appropriate  duties  of  their  station  in  life,  they 
will  do  essential  injury  to  the  cause  of  Christ,  It  was  the  expectation 
cf  the  apostle,  that  the  conversion  of  Onesimus  to  the  Christian  faiths 
would  convert  him  from  an  unprofitable  ta  a  profitable  servant.  Phil- 
emon, verses  10,  11,  Servants  are  under  obligation  to  submit  to  iw- 
^truGiiou  as  %yell  as  to  government.  To  this  they  should  cheerfully 
listen  ;  esteeming  it  a  great  privilege  if  they  have  a  master  or  mistress, 
who  is  willing  to  devote  time  to  impart  instruction  to  them,  Servants 
v^ho  corrupt  one  another,  and  who  vitiate  the  morals  of  the  children 
where  they  live,  are  doing  a  great  evil  in  God's  sight.  It  is  a  breach 
of  fidelity  in  them  to  disclose  things  which  concern  the  families  where 
they  live,  and  vhich  do  not  concern  the  public.  To  sum  up  the  duties 
of  servants  in  a  word :  they  should,  like  the  servant  of  Abraham,  of 
whom  we  have  a  particular  account  in  the  twenty-fourth  chapter  of 
Genesis,  make  their  masters'  interest  their  own.  The  nearer  thev 
come  to  this  rule,  the  better  will  they  fill  their  place  in  society.  And 
if  they  do  all  this  in  singleness  of  heart,  as  unto  Christ,  they  will  be 
sure  to  receive  his  approbation.     See  Eph,  vi.  5-^8. 

It  would  be  absurd  to  suppose  that  the  religion  of  God's  holy  word 
should  have  no  influence  in  improving  the  character  of  masters  and 
servants.  Look  at  Abraham  and  his  servant,  to  whom  allusion  was 
just  had,  It  was  religion  which  made  the  one  a  good  master,  and 
the  other  a  good  servant,  Look  at  Joseph,  while  he  filled  the  place 
of  a  servant  in  Poliphar's  house.  Was  it  not  manifestly  his  religion 
which  made  him  the  faithful  servant  ?  We  may  have  religion,  and 
yet  never  have  opportunity  to  show  its  influence  in  forming  the  char- 
acter of  the  master  or  the  servant ;  but  if  these  relations  should  be 
sustained,  our  religion  must  influence  to  the  performance  of  the  duties 
which  they  impose  on  us.  In  such  circumstances  we  could  not  walk 
in  the  truth,  without  having  respect  to  those  comnmnds  of  God  which 
^re  particularly  addressed  to  masters  and  servants. 

The  duties  qf  Imshands  and  %vives,  parents  and  children,  broth.eri^ 


548  RELATIVE  DUTIES. 

and  sisters,  masters  and  servants,  which  have  now  been  briefly  con- 
sidered, comprehend  those  which  are  binding  upon  us  in  the  capacity 
of  families.  They  are  what  are  more  usually  intended  by  relative 
duties.  Besides  the  relations  existing  in  a  single  familjr,  there  are 
others  originated  by  consanguinity  and  intermarriages,  which  are  suf. 
ficiently  near  to  require  some  duties  of  the  relative  class.  Among 
others,  the  scriptures  recognize  the  relation  of  grand  parent  and  grand 
child,  of  tmcle  and  nephew,  and  of  cousins.  Timothy  is  reminded  of 
the  piety  of  his  grandmother,  as  though  it  were  a  thing  of  much  con- 
sequence to  him.  2  Tim,  i.  5.  Nephews  are,  by  the  apostle,  classed 
with  children,  as  though  they  were  under  some  obligation  to  provide 
for  their  widowed  aunts  who  were  indigent,  as  children  were  to  pro- 
vide  for  their  mothers.  1  Tim.  v.  4.  Abraham  and  Lot  sustained 
the  relation  of  uncle  and  nephew  ;  and  it  is  evident  that  Abraham  con- 
sidered it  as  a  relation  sufficiently  intimate  to  impose  relative  duties. 
See  Gen.  xiii,  8  and  xiv.  12,  16.  The  relation  of  cousins  was  the 
bond  of  kindred  between  the  mother  of  John  the  Baptist,  and  the 
mother  of  our  Lord ;  and  it  was  not  considered  as  too  remote  to  ba 
noted  in  the  sacred  history,     Luke  i.  36. 

But  with  respect  to  those  natural  ties,  and  such  as  are  still  more  re- 
mote, I  shall  content  myself  with  merely  reminding  the  reader  of  their 
existence,  and  suggesting  the  thought,  that  as  these  ties  lead  our  rela- 
tives to  take  more  interest  in  us,  so  they  make  way  for  oiir  nearer  ac- 
cess to  them,  and  lay  us  under  obligation  to  take  the  advantage  of  it 
to  do  them  good,  as  we  are  able  and  have  opportunity,  both  in  the 
things  of  time  and  of  eternity. 


THE       DIVISION       HARMONIZED. 

The  relative  duties  are  in  harmony  one  with  another.  The  duties 
of  relatives  are  reciprocal ;  they  bind  on  both  sides.  If  the  rulers  are 
authorized  to  enact  laws  and  execute  them,  the  citizens  must  be  under 
obligation  to  be  subject  to  their  laws  and  administration.  On  the  other 
hand,  if  the  citizens  are  under  obligation  to  be  subject  to  the  laws,  the 
rulers  are  under  equal  obligation  to  enact  good  laws,  and  rule  in  right- 
eousness. Had  the  scriptures  limited  the  obligation  to  one  of  these 
relations,  there  would  have  been  an  unnatural  discord.  It  would  have 
been  so,  had  they  obliged  the  rulers  to  discharge  the  duties  of  their 
office,  and  released  the  people  from  obligation  to  submit  to  their  au- 
thority ;  or  had  they  required  subjection  on  the  part  of  the  people, 
without  requiring  a  righteous  administration  on  the  part  of  the  rulers. 
God  has  appointed  that  some  should  sustain  the  office  of  rulers,  to  en- 
able  them  to  do  more  for  the  public  good  ;  and  as  their  w^ork  is  honor- 
able  and  arduous,  they  have  a  claim  to  reward,  respect,  co-operation, 
and  fervent  intercessions  from  their  fellow  citizens.  Let  the  word  of 
God  be  made  the  rule  of  conduct,  and  there  will  be  no  oppressive 
magistrates,  nor  insubordinate  subjects. 

There  is  the  same  harmony  between  the  duties  of  the  teacher  and 
the  scholar.  If  it  is  the  duty  of  the  one  to  teach,  it  is  (he  duty  of  the 
other  to  learn  :  and  if  it  belongs  to  the  teacher  to  be  assiduous  in 


I 


RELATIVE   DUTIES.  549 

communicating,  it  belongs  also  to  the  scholar  to  be  assiduous  in  acqui- 
ring  knowledge.  If  the  teacher  is  under  obligation  to  watch  over  the 
moral  and  religious  principles  of  his  pupils,  they  must  be  under  obli- 
gation to  watch  over  their  own  morals  and  religious  principles.  And 
if  it  is  the  duty  of  teachers  to  have  good  oi'der  in  their  schools,  it  must 
be  the  duty  of  their  scholars  to  bo  orderly  by  being  subject  to  good 
rules.  Let  the  religion  of  the  Bible  influence  instructors  and  their 
pupils,  and  all  will  be  harmony. 

There  is  no  discord  between  the  duties  of  a  pastor  and  those  of  his 
flock.  He  is  required  to  preach  the  word  to  them,  and  they  are  re- 
quired to  hear  the  word  from  his  mouth.  He  is  required  to  preach 
the  unadulterated  truth,  and  this  they  are  required  to  receive.  As  a 
father  he  is  to  watch  over  them  in  the  Lord,  and  they  are  to  be  child- 
like in  their  behavior  towards  him.  While  it  is  made  his  duty  to 
devote  his  time  and  talents  to  their  spiritual  interests,  it  is  theirs,  to 
provide  for  his  temporal  support.  "  Even  so  hath  the  Lord  ordained, 
that  they  that  preach  the  gospel  should  live  of  the  gospel."  1  Cor.  ix. 
14.  The  duties  of  the  pastor  and  his  flock  are  mutual,  and  therefore 
they  are  harmonious. 

There  is  an  entire  agreement  between  the  various  duties  of  domes- 
tic  society.  This  is  strikingly  true  of  the  duties  of  the  conjugal  rela- 
tion. God  has  given  the  husband  and  wife  their  respective  places, 
and  pointed  out  the  duties  pertaining  to  each.  Their  obligation  is 
mulual  and  permanent.  The  husband  is  not  commanded  to  obey  his 
wife  ;  for  the  man  is  the  head  of  the  woman.  But  he  is  forbidden  to 
be  bitter  against  her,  and  is  required  to  nourish  and  cherish  her  as  the 
Lord  doth  the  church.  It  was  of  great  importance  to  the  comfort  of 
this  endeared  relation,  that  the  Creator  himself  should  decide  the  ques- 
tion  concerning  precedence.  And  all  that  he  has  said  about  their  re- 
spective duties,  must  be  in  harmony  with  this  decision. 

There  is  a  harmony  between  the  duties  of  parents,  and  those  of  their 
children.  Parents  are  allowed  to  claim  respectful  treatment  from 
their  children,  as  being  their  elders  in  age,  and,  under  God,  the  authors 
of  their  existence  :  and  children  are  commanded  to  honor  their  parents. 
Parents  are  to  rule,  and  children  are  to  obey.  If  God  had  made  it  the 
duty  of  the  parents  to  rule,  and  had  not  enjoined  it  on  the  children  to 
obey,  there  would  have  been  a  manifest  Avant  of  harmony.  But  the 
scriptural  exhibition  of  parental  and  filial  duties,  is  very  harmonious. 
What  a  sweet  harmony  between  parents  being  required  to  make  pro- 
vision for  the  natural  wants  of  their  children  during  their  helpless  age, 
and  children  being  required  to  provide  for  the  wants  of  their  parents, 
when,  through  age  or  infirmity,  they  have  become  helpless  and  depen- 
dent. It  has  been  shov/n  that  parents  are  required  to  care  for  the 
souls  of  their  offspring,  as  well  as  for  their  bodies.  Were  they  required 
to  care  only  for  their  bodies,  and  allowed  to  neglect  the  culture  of  their 
minds,  Avhat  manifest  inconsistency  would  there  be.  Or  were  they 
required  to  provide  for  their  bodily  Mants  and  for  their  mental  improve- 
ment, but  permitted  to  neglect  their  undying  souls,  the  inconsistency 
would  be  still  more  apparent.  There  is  a  harmony  between  the  difler- 
ent  things  which  parents  are  laid  under  obligation  to  do  for  the  spir- 
itual interests  of  their  children.     Thev  arc  required  to  pray  to  God 

69 


550  BELATIVB  DUTIES, 

for  his  blcssiiJg  on  them  ;  and  also  to  train  them  up  in  the  way  they 
should  go,  hy  the  united  influence  of  parental  authority,  instruction,  ^.nd, 
ejcample, 

The  obligation  of  brothers  and  sisters  is  reciprocal.  The  childreni 
of  a  family  are  all  under  obligation  to  love  one  another,  How  right 
that  they  should  be  required  to  dwell  together  in  unity. 

There  is  a  harmony  between  the  duties  of  masters  and  servants, 
God  claims  it  as  his  prerogative  to  rule  over  both ;  and  he  as  much 
requires  masters  to  respect  the  rights  of  theif  servants,  as  servants  to 
respect  the  rights  of  their  masters.  This  was  the  view  which  was 
entertained  by  Job ;  as  we  learn  from  his  protestations  of  innocence 
in  the  31st  chapter  of  his  hook:  "If  I  did  despise  the  cause  of  my 
man  servant,  or  of  my  maid  servant,"  &c, 

The  divine  rules  which  are  made  to  bind  together  the  little  society 
called  a  family,  are  all  righteous  and  equal.  There  is  not  only  a  con, 
siatency  between  the  duties  of  the  correlatives  in  each  relation,  as  bus- 
hand  and  wife,  parent  and  child ;  but  also  between  the  duties  of  all 
the  relations  which  constitute  this  interesting  community.  There  is 
a  perfect  agreement  between  conjugal  and  parental  duties.  To  be 
a  good  husband,  or  a  good  wife,  is  no  hindrance  to  being  a  good 
father  or  mother  ;  but  is  the  best  possible  preparation  for  it.  We  can 
not  conceive  how  bad  husbands  and  wives  can  make  good  parents. 
And  to  be  a  good  father  or  mother,  is  no  hindrance  to  being  a  good 
master  or  mistress.  The  proper  discharge  of  their  parental  duties, 
will  constitute  an  excellent  preparation  for  the  duties  which  they  owe 
to  their  servants,  So  the  duties  of  children  to  their  parents,  have  no 
disagreement  with  such  as  they  owe  to  one  another.  The  more  filial 
they  are  in  the  relation  of  -children,  the  more  fraternal  they  will  be  in 
the  relation  of  brothers.  Let  the  law  of  God  be  the  rule,  and  there 
will  be  no  schism  in  the  domestic  society ;  all  will  be  harmonious. 

As  the  duties  qf  the  various  relations  which  exist  in  a  family,  dojnot 
clash  with  one  another,  neither  do  they  interfere  with  other  relative 
duties.  For  example,  the  discharge  of  parental  duties  does  not  unfit  a 
minister  of  Christ  for  the  discharge  of  his  ministerial  duties.  On  the 
contrary,  it  is  one  of  the  specified  qualifications  of  a  good  bishop,  that 
he  should  he  one  that  ruleth  well  his  own  house,  having  his  children 
in  subjection.  A  man's  discharging  well  the  duties  of  a  father,  can 
form  no  disqualification  for  being  a  good  monarch,  or  a  good  govern, 
or, — a  good  legislator,  or  a  good  judge :  nor  can  it  at  all  disqualify 
him  for  being  a  good  and  peaceable  subject.  And  it  is  self-evident, 
that  those  children  who  have  habituated  themselves  to  yielding  obedi, 
ence  to  the  commands  of  their  parents,  must  be  better  prepared  than 
others  to  obey  the  laws  of  their  country.  We  can  hardly  imagine 
how  obedient  children  can  make  seditious  members  of  the  state.  And 
surely,  no  man  ever  thought  that  obedience  to  parents  had  a  tendency 
to  make  disobedient  and  untractable  pupils.  The  harmony  subsisting 
between  relative  duties,  is  like  that  which  appears  in  a  Avell-framcd 
building,  where  all  the  parts  support  and  strengthen  each  other. 

The  duties  comprehended  in  this  Division,  are  in  harmony  with  the 
whole  system  of  divine  truth. 

T|;ieve  \s  no  discoid  between  relative  and  general  duties.      As  the 


RELATIVE    DUTIESi  551 

•scriptures  do  hot  require  U8  so  to  love  our  own  natidn,  a^  t6  disrfegard 
the  rights  of  other  nations ;  so  they  do  not  enjoin  on  us  such  duties  to 
our  relatives,  as  are  at  variance  with  the  duties  we  owe  to  the  public* 
*rhe  duties  which  we  owe  to  our  fellow  men  in  general,  were  shown 
to  consist  in  a  proper  regard  to  their  pei"sons>  property,  reputation^  and 
eternal  blessedness.  In  all  these  respects,  \ve  have  peculiarly  favora- 
ble opportunities  of  being  useful  to  those  with  whom  we  stand  con- 
nected by  some  relative  tie;  and  especially  to  those  with  whom  Ave 
are  united  by  the  tender  ties  of  the  domestic  circle :  but  the  most  faith- 
ful performatice  of  the  duties  which  one  owes  to  his  own  family,  has 
no  tendency  to  make  him  a  misanthrope — an  enemy  to  the  family  of 
man.  A  man  may  be  tender  of  the  persons,  property^  good  name,  and 
eternal  interests,  of  his  relatives,  and  not  disregard  those  of  his  fellow 
men  in  general*  Such  parents  as  labor  most  to  promote  the  salvation 
of  their  own  children,  are  the  very  persons  who  will  be  the  most  apt 
to  think  of  the  salvation  of  other  men,  both  young  and  old.  They  who 
are  the  most  zealous  in  providing  the  means  of  grace  for  themselves 
and  their  families,  are  wont  to  be  the  most  liberal  in  contributing  for 
the  spread  of  the  gospel  through  the  world* 

Relative  duties  are  not  at  variance  with  those  which  are  immediately 
due  to  God  himself.  Indeed,  he  who  neglects  the  latter,  can  not,  in 
any  proper  sense,  be  said  to  discharge  the  former.  We  can  not  dis- 
charge the  duties  of  rulers  and  subjects^  instructors  and  pupils,  paStorS 
and  flocks,  husbands  and  wives,  parents  and  children,  brothers  and  sis-. 
ters,  or  masters  and  servants,  in  the  neglect  of  cither  of  the  first  three 
Articles  >of  this  class  of  duties;  namely,  pmj/er  to  God^— attention  to  his 
holy  word-^and  the  sanctification  of  his  Sabbathi  Nor  can  there  be  any 
inconsistency  between  acting  up  to  the  obligations  of  relative  life,  and 
making  an  open  profession  of  godliness ;  the  duty  which  was  enforced 
under  the  fourth  Article*  Instances  have  occurred,  where  the  hus^ 
band  has  opposed  and  denounced  the  wife,  or  the  wife  the  husband, 
for  resolving  to  unite  with  the  church  of  Christ*  The  one  remaining 
in  unbelief,  has  seemed  to  address  the  other  in  language  like  this  i 
"  By  joining  yourself  to  the  church  and  leaving  me  behind,  you  break 
the  marriage  covenant,  and  we  can  never  hereafter  consider  ourselves 
as  being  one  flesh."  But  such  opposition  is  highly  unreasonable  ;  for 
though  it  is  true  that  the  believer,  by  his  profession,  comes  out  from 
the  world,  (not  excepting  his  nearest  relatives,  if  they  remain  in  unbe^ 
lief,)  and  takes  the  side  of  Christ,  yet  his  doing  so  does  not  dissolve 
any  of  the  relations  which  he  sustains  in  life*  Will  the  husband  who 
has  joined  the  standard  of  the  Redeemer,  forsake  or  neglect  his  wife  ? 
Will  his  becoming  a  disciple  of  the  meek  and  lowly  Jesus,  engender 
bitter  feelings  towards  her,  or  render  him  less  diligent  to  provide  for 
her  wants  and  those  of  his  household  ?  Surely,  this  will  not  be  the 
effect  of  his  conversion,  (if  genuine,)  or  of  his  incorporation  with  the 
church  of  the  living  God*  Will  a  woman  professing  godliness,  make 
a.  less  amiable  and  obedient  wife  1  Will  she  make  a.  less  attentive  and 
affectionate  mother  1  Let  those  children  who  have  witnessed  thi^ 
transformation  in  their  mother,  answer  the  question* 

It  may  be  thought  that  there  is  a  discrepancy  between  a  tnan's  duty 
to  his  family,  and  his  obligation  to  make  stated  and  liberal  contribu* 


552  HELATIVE  DUTIES. 

tions  to  the  Lord's  treasury ;  an  obligation  which  constituted  the  sub- 
ject of  the  last  Article  of  the  duties  of  godliness.  But  does  not  the 
same  God  who  requires  parents  to  support  their  children,  also  require 
them  to  honor  Him  with  their  substance,  and  with  the  first  fruits  of 
their  increase?  There  is  nothing  discordant  in  these  two  requisitions. 
We  may  support  our  children,  without  robbing  the  Lord's  treasury  to 
do  it :  yea,  we  may  keep  an  open  hand  in  supplying  his  treasury,  with- 
out  forgetting  the  claims  of  our  famiUes.  See  Ps.  xxxvii.  25,  26.  Ecc. 
ii.  1,  2. 

The  duties  of  relative  life  are  in  perfect  harmony  with  the  whole 
system  of  experimental  religion.  That  benevolence  which  is  the  sum 
of  inward  religion,  and  which  will  lead  us  to  do  good  to  all  men  as  we 
have  opportunity,  will  stimulate  us  to  special  elTorts  for  the  good  of 
those,  whom  the  intimate  relations  of  life  give  us  peculiar  facilities  for 
benefiting.  If  they  who  rule  over  particular  sections  of  a  country,  are 
under  obligation  to  Avish  well  to  the  interests  of  the  whole ;  and  they 
who  rule  over  one  nation,  to  wish  well  to  all  nations :  then  certainly 
benevolence  must  excite  them  to  make  every  exertion  to  promote  the 
good  of  those,  with  whom  their  respective  offices  bring  them  into  con- 
tact.  True,  it  will  prevent  them  from  injuring  other  portions  of  the 
country,  or  of  the  earth,  for  the  sake  of  promoting  the  prosperity  of 
that  which  is  under  their  particular  rule  ;  but  is  it  not  reasonable  that 
it  should  stir  them  up  to  pay  very  special  attention  to  the  prosperity  of 
that  portion  which  Providence  has  committed  to  their  immediate  care, 
and  placed  within  the  reach  of  their  influence  ?  The  same  will  apply 
to  instructors  of  youth.  If  they  desire  the  good  of  the  whole  rising 
generation,  (and  if  they  are  benevolent,  they  must  desire  it,)  they  will 
exert  themselves,  in  a  very  special  manner,  to  promote  the  knowledge, 
the  morals,  and  the  piety  of  that  portion  of  it  which  is  placed  under 
their  immediate  direction.  So  it  is  with  Christian  ministers.  That 
universal  good  will,  which  leads  them  to  desire  the  conversion  of  ev- 
ery sinner  in  the  world,  and  the  sanctification  of  every  saint,  can  not 
fail  to  stir  them  up  to  unw^earied  efforts  for  the  conversion  of  those 
sinners,  and  the  sanctification  of  those  saints,  who  are  brought  under 
their  own  ministry. 

These  remarks  will  apply  with  peculiar  force  to  the  domestic  reltt' 
tions.  But  here  it  may  be  asked,  whether  there  be  anything  in  the 
discharge  of  the  conjugal,  parental,  filial,  and  fraternal  duties,  which 
is  in  harmony  with  the  disinterested  nature  of  holy  love.  It  is  cer- 
tain, that  mere  natural  affection  is  not  holiness  ;  and  when  the  dis- 
charge of  relative  duties  is  prompted  by  this,  and  this  alone,  it  consti- 
tutes  no  part  of  the  practical  religion  of  the  gospel.  Natural  affection 
is  common  to  men  and  beasts.  It  is  innocent ;  and  to  be  destitute  of 
it  is  reprobated,  as  being  evidential  of  great  progress  in  wickedness. 
Rom.  i.  31.  In  this  depraved  world,  natural  affection  is  made  subser- 
vient  to  the  public  good  ;  it  being  one  of  the  strongest  bonds  by  which 
society  is  united.  The  animal  tribes  could  not  be  preserved  without 
it.  And  in  the  absence  of  holy  love,  or  with  so  little  a  portion  of  it 
as  has  hitherto  been  found  among  men,  human  society  could  not  be 
held  together  without  its  aid.  But  God  demands  something  more  from 
man,  than  he  does  from  mere  animals.    When  he  requires  the  husband 


RELATIVE  DUTIES.  553 

to  love  his  wife  as  himself,  and  the  wife  to  reverence  her  husband — 
parents  to  bring  up  their  children  in  the  nurture  and  admonition  of  the 
Lord,  and  children  to  obey  their  parents  in  all  things ;  he  requires 
something  more  than  natural  affection ;  he  requires  actions  which  are 
the  fruit  of  holy  love — which  are  the  external  expressions  of  inward 
religion.  These  actions,  it  is  true,  he  requires  of  all  men,  even  of 
those  who  do  not  possess  the  religion  of  the  heart  :  but  when  he  re- 
quires the  actions,  it  is  always  to  be  understood  that  he  requires  those 
affections  which  will  render  these  actions  acceptable  in  his  sight. 

Natural  affection  should  be  a  handmaid  to  religion,  but  it  should  not 
be  made  a  substitute  for  it.  God  requires  that  the  duties  of  the  con- 
jugal,  parental,  filial,  and  fraternal  relations,  should,  like  all  other  du- 
ties, be  performed  under  the  influence  of  that  love  which  is  the  fulfil- 
ling of  the  law.  All  are  to  be  done  heartily  to  the  Lord.  If  they  be 
not  so  done,  they  will  never  meet  his  approbation.  There  can  not  be 
so  much  natural  affection  and  tenderness  displayed  in  the  domestic 
circle,  as  to  please  God,  if  that  love,  which  is  the  fruit  of  the  Spirit,  be 
still  wanting.  Such  love  will  not  destroy  natural  affection,  but  will 
sanctify  it.  Unsanclified  natural  affection  will  make  us  desire  the 
eternal  happiness  of  our  relatives,  without  desiring  their  reconciliation 
to  God.  We  shall  wish  them  to  be  forgiven,  whether  they  repent  or 
not.  And  when  our  hearts  are  brought  under  the  reign  of  grace,  we 
do  not  find  ourselves  divested  of  natural  affection :  we  still  have  (and 
are  not  condemned  for  it)  a  peculiar  concern  for  our  "  kindred  ac- 
cording to  the  flesh."  But  now  it  is  our  heart's  desire  and  prayer  to 
God,  that  they  may  be  saved,  not  merely  from  misery,  but  from  sin, 
its  guilty  cause.  See  Rom.  ix.  1 — 3,  and  x.  1.  Sanctified  natural 
affection  will  devoutly  desire,  that  such  as  are  endeared  to  us  by  the 
ties  of  nature,  may  love  Him  whom  Ave  esteem  as  altogether  lovely ; 
and  thus  become  proper  objects  of  complacency,  not  to  us  merely,  but 
to  Him. 

If  there  is  no  disagreement  between  relative  duties  and  henevolencei 
I  think  there  can  be  none  between  these  duties,  and  any  Article  of  our 
experimental  system.  The  other  Articles  all  grow  out  of  the  first,  as 
the  branches  of  a  tree  do  from  its  trunk.  There  is  no  reason  to  doubt, 
that  the  more  any  one  has  of  holy  love,  the  better  prepared  he  is  to 
discharge  every  duty  of  relative  life.  The  more  completely  his  heart 
is  brought  under  the  influence  of  that  experimental  religion  which 
consists,  not  only  in  universal  good  will,  but  also  in  holy  complacency, 
submission  to  God,  repentance,  faith,  hope,  humility,  thirsting  after 
righteousness,  a  spirit  of  forgiveness,  self-denial,  thankfulness,  and 
such  like  gracious  affections, — the  more  thoroughly  will  he  be  fur- 
nished unto  all  good  works. 

A  right  discharge  of  relative  duties,  can  not  but  harmonize  with  the 
several  doctrines  which  were  exhibited  in  Part  I.  Doctrines  are  things 
to  be  believed,  and  duties  are  things  to  be  done ;  and  if  both  are  cor- 
rect and  scriptural,  they  will  fully  accord.  Now  in  w^hat  manner 
should  the  relative  offices  of  life  be  performed,  to  have  them  harmonize 
with  the  holy  doctrines  of  the  Bible  ?  From  that  sacred  book  Ave  learn, 
that  Ave  are  God's  creatures — exalted  above  all  the  other  creatures  of 
this  loAvev  Avorld — made  to  glorify  His  holy  name,  by  being  subject  to 


^54  Relative  duties. 

his  morai  government.  Now  will  not  the  belief'  that  We  haVe  such  A 
great  and  holy  Creator— that  we  have  such  a  high  standing  among  his 
creatures-— that  he  had  such  an  important  object  in  giving  us  existence 
-^and  that  it  is  he  who  has  established  those  interesting  relations 
\vhich  we  have  been  considering  ;-^i)repare  us  to  feel  that  we  have  du* 
ties  to  discharge,  growing  out  of  those  relations  ? 

It  is  a  cardinal  doctrine  of  our  creed,  that  Jeaufe  came  to  save  hia 
people  from  their  sins ;  and  that  to  effect  this,  he  sends  the  Spirit  to 
renew  and  sanctify  their  hearts.  What  will  be  the  effect  of  this  doc» 
trine  on  Christian  practice?  If  it  bs  cordially  received,  will  not  its 
purifying  influence  be  felt  in  the  family  circle  ?  It  is  another  Article 
of  our  faith,  that  all  our  conduct,  not  excepting  that  which  we  ex^ 
hibit  before  our  families,  is  to  be  disclosed  before  the  universe  ;  and 
that,  according  as  it  may  have  been  good  or  bad,  it  Avill  draw  forth 
from  the  Judge  a  sentence,  which  will  ensure  our  endless  bliss,  of 
consign  us  to  interminable  woe.  What  manner  of  persons  ought  we, 
then,  to  be,  in  all  holy  conversation  and  godliness.  In  what  a  cir« 
cumspect  manner  should  we  discharge  our  relative  duties,  were  the 
doctrine  of  eternal  judgment  to  be  deeply  impressed  on  our  hearts. 
What  an  influence  it  would  have  on  rulers  and  people,  instructors  and 
pupils,  preachers  and  hearers,  husbands  and  wives,  parents  and  chiU 
dren,  brothers  and  sisters,  masters  and  servants ! 

fi  E  M  A  R  K  S  . 

1.  The  forming  of  our  voluntary  relationships  in  society,  calls  for" 
much  consideration  and  prayer ;  since  they  always  bring  with  them 
duties,  for  the  discharge  of  which  we  shall  be  held  responsible.  He 
\vho  becomes  a  ruler,  is  responsible  for  the  discharge  of  the  duties  con-' 
hected  with  his  oflSce.  Surely  then,  it  behooves  him  to  think  of  some^ 
thing  more  than  its  honors  and  emoluments.  To  enter  the  holy  min* 
istry  without  deep  thought  and  fervent  prayer,  Avould  indicate  a  Want 
of  preparation  for  the  discharge  of  its  interesting  duties.  To  form  the 
marriage  relation,  is  no  trifling  concern  ;  since  it  imposes  a  new  clasd 
of  duties,  which  have  an  important  bearing  on  the  interests  of  this  and 
the  future  world.  The  parties  about  to  form  such  a  connection,  ought 
to  think  of  these  duties,  and  ask  help  from  above  in  their  performance. 
The  birth  of  a  child  creates  a  new  relation,  and  is  an  event  of  no  mi- 
nor importance.  So  it  must  be  viewed  by  that  parent  who  considers 
himself  solemnly  obligated  to  train  up  bis  child  in  the  way  it  should 
go.  When  the  most  interesting  and  responsible  relations  of  life  are 
commenced  with  vain  mirth  and  jollity,  it  seems  to  import  an  uttei' 
thoughtlessness  Concerning  the  solemn  and  responsible  duties  which 
these  relations  originate. 

2.  It  behooves  every  individual  to  inquire  what  are  the  relations  he 
Sustains  in  society,  and  what  the  duties  connected  with  them.  By 
the  tie  of  humanity,  all  are  alike  bound.  Nor  are  there  any  who  are 
not  bound  by  some  of  the  relative  ties.  But  of  these,  some  have  more, 
and  some  less.  Let  each  of  us  inquire,  What  are  the  relations  I  sus-- 
tain?  What  are  the  duties  connected  with  them?  And  how  am  I  di??.. 
charging  these  duties  ?     Do  I  sustain  the  relation  of  ruler  or  citizen* 


PERSONAL  DUTIES,  555 

instructor  or  pupil,  minister  or  hearer,  husband  or  wife,  parent  or  child, 
brother  or  sister,  master  or  servant  1  What  duties  do  my  several  re- 
lations require  me  to  perform  ?  and  am  I  endeavoring  to  perform  them  ? 
Is  it  an  object  with  me  to  employ  all  the  influence  which  I  have  acqui, 
red  by  relative  ties,  to  promote  the  present  and  future  happiness  of 
those  with  whom  I  stand  connected? 

3.  The  tender  connections  of  relative  life,  together  with  the  res, 
ponsible  duties  they  impose,  suggest  one  reason  why  we  shrink  back 
from  death.  These  are  tender  ties  ;  and  death  sunders  them  all.  But 
had  these  connections  involved  no  duties,  their  dissolution  would  not 
be  so  terrific.  When  the  pastor  perceives  that  he  is  about  to  be  called 
away  from  his  beloved  flock,  a  sense  of  the  intimate  relation  which 
has  subsisted  between  him  and  them,  makes  it  hard  to  part.  But  it 
would  not  be  so  hard,  were  he  conscious  that  his  pastoral  duties  had 
all  been  discharged.  One  thing  which  often  distresses  the  dying  pa- 
rent  is,  a  recollection  of  his  criminal  neglects,  particularly  as  it  relates 
to  the  religious  education  of  his  children  ;  and  now  he  sees  there  is 
no  remedy  for  these  neglects.  Similar  reflections  are  excited  in  the 
minds  of  parents,  when  the  connection  is  broken  by  the  death  of  their 
children.  And  cases  have  no  doubt  existed,  where  the  grief  of  chiL 
dren  under  the  loss  of  parents,  has  been  greatly  aggravated  by  the  re- 
collection of  their  unfilial  treatment  of  them  while  they  lived. — Since 
we  know  that  these  ties  are  all  to  be  dissolved  by  death,  let  us  faith- 
fliUy  discharge  the  duties  connected  with  them,  lest  our  neglects  should 
gerve  to  render  the  day  of  final  separation  peculiarly  gloomy  and  dis^ 
trussing*  .  * 


THIRD    DIVISION, 

PERSONAL    BUTIES. 
«  * 

By  personal  duties,  are  meant  those  which  every  individual  owes 
to  himself.  We  are  not  only  tolerated  in  the  performance  of  such  du- 
ties, but  they  are  enjoined  upon  us.  The  command  which  is  addressed 
to  every  man,  requiring  him  to  love  his  neighbor  as  himself,  virtually 
requir6.s  him  to  love  himself  as  his  neighbor :  and  the  command  which 
enjoins  it  on  him  to  do  good  to  all  men  as  he  has  opportunity,  lays  him 
under  obligation  to  do  good  to  himself,  as  one  to  whom  his  opportuni- 
ties of  usefulness  are  very  peculiar.  This  object  of  his  benevolent  re- 
gard and  effort,  is  always  present  wherever  he  goes.  His  own  wantsy 
both  external  and  internal,  are  more  intimately  known,  and  can,  in 
general,  be  more  easily  ministered  to,  than  the  wants  of  any  other. 
Very  many  of  the  duties  which  every  man  is  under  obligation  to  per- 
form through  life,  are  such  as  he  owes  immediately  to  himself.  The 
various  kinds  of  duty  which  a  man  owes  to  his  fellow  men,  he  ewes' 
also,  to  himself:  besides  others  that  are  peculiar.    In  all  the  foiir  waj-a. 


556  TERSONAL   DUTIES, 

in  which  it  was  shown,  under  the  head  of  General  Duties,  that  we  may 
benefit  our  follow  men,  we  can  beuetit  ourselves. 

1.  As  a  man  is  under  obligation  to  regard  the  person  of  his  neigh- 
bor, so  duty  requires  that  he  should  regard  his  own  person.  "Do  thyself 
no  harm,"  is  obligatory  on  every  man.  God  as  much  forbids  self-mur- 
der  and  self-torture,  as  he  forbids  us  to  inflict  these  evils  on  one  of  our 
fellows.  This  is  forbidden  in  the  command,  "  Thou  shalt  not  kill." 
Every  man  is  under  obligation  to  use  all  lawful  measures  to  preserve 
his  own  life  and  health.  But  if  he  has  lost  his  health  and  earthly  com- 
forts, so  that  life  is  a  burden  to  him,  this  gives  him  no  right  to  despise 
his  life  and  refuse  to  live.  "  Why  does  a  living  man  complain  ?  " 
Life  is  a  blessing,  even  when  bereaved  of  comforts  ;  since  it  is  the  day 
of  grace.  Let  every  desponding  soul  adopt  the  resolution  of  the  afflict, 
ed  man  of  Uz ;  "All  the  days  of  my  appointed  time  will  I  wait  till 
my  change  come."    Jobxiv.  14. 

2.  A  man  owes  duties  to  himself  as  respects  property.  It  is  truo 
that  a  man's  property  is  in  his  own  hand,  so  as  his  neighbor's  is  not  ; 
and  there  is  an  important  sense  in  which  a  man  may  do  what  he  will 
with  his  own  property.  "  If  he  sweareth  to  his  own  hurt,"  which  is 
the  same  as  to  make  a  bargain  to  his  own  disadvantage,  he  not  only 
may,  but  must  abide  by  his  contract ;  yet  for  him  to  compel  his  neigh- 
bor, in  like  circumstances,  to  abide  by  his,  would  be  wrong.  Pa,  xv.  4. 
But  a  man  has  no  right  to  squander  or  waste  his  properiy.  Industry 
is  a  duty  which  a  man  owes  to  himself,  as  well  as  to  his  family  and 
the  public.  The  scriptures  forbid  him  to  be  slothful  in  business :  they 
frown  on  him  for  dealing  with  a  slack  hand,  and  for  that  profligacy 
which  is  a  needless  waste  of  his  goods.  They  incite  him  to  be  dili- 
gent to  know  the  state  of  his  flocks,  and  to  look  well  to  his  herds  ;  also 
to  gather  up  the  fragments  of  his  table  that  nothing  be  lost.  See  Rom. 
xii.  11.    Prov.  X.  4  ;  xviii.  9  ;  xxvii.  23.    John  vi.  12. 

3.  It  is  every  man's  duty  to  regard  his  own  reputation.  He  is  un- 
der obligation  to  conduct  in  such  a  manner  as  to  deserve  a  good  name. 
In  case  his  character  is  aspersed,  it  may  become  his  duty  to  take  some 
pains  to  remove  the  aspersion  :  for  since  the  loss  of  a  man's  charac- 
ter, proves  the  loss  of  his  influence,  it  is  consistent  even  with  the  most 
entire  disinterestedness,  to  endeavor  to  r^rieve  it.  Thus  Paul  took 
much  pains,  in  one  of  his  epistles  to  the  Corinthian  church,  to  vindi- 
Gate  himself  from  the  unfounded  charges  alleged  against  him  by  his 
enemies.  The  Savior  himself  did  the  same.  He  said  to  the  Jews, 
when  they  were  about  to  stone  him,  "  Many  good  works  have  I  show- 
ed you  of  my  Father :  for  which  of  those  works  do  ye  stone  me  ?" 
And  again  he  said,  "  Which  of  you  convinceth  me  of  sin  ?"  While 
the  primitive  Christians  gloried  in  their  sufferings  for  the  name  of 
Christ,  they  were  not  willing  to  be  under  the  imputation  of  suffering 
as  evil-doers,  or  as  busy-bodies  in  other  men's  matters.  1  Pet.  14 
—10. 

As  a  man  has  no  liberty  to  reveal  the  faults  of  his  neighbor,  unless 
the  public  good  requires  it,  so  he  has  no  right  to  publish  his  own  fail- 
ings. If  they  are  already  known  to  the  public,  it  will  be  wrong  for  him 
to  deny  them.  They  may  be  faults  of  such  a  heinous  nature,  that  duty 
will  urge  him  to  the  most  explicit  and  open  confession.    It  was  a  relief 


PERSONAL   DUTIES.  557 

to  the  mind  of  David,  to  make  that  open  confession  of  his  sin  which  is 
the  subject  of  the  51st  Psalm.  But  when  one's  sins  are  Icnown  only 
to  God,  to  him  alone  are  they  to  be  confessed  ;  unless  some  injury 
done  to  our  fellow  men,  which  has  hitherto  been  concealed,  should 
render  it  our  duty  to  confess  to  them  also.  By  not  understanding  this 
part  of  pergonal  duty,  a  man  may  indiscreetly  injure  his  own  reputa- 
tion, and  thus  circumscribe  his  future  usefulness. 

4.  A  man  is  under  obligation  to  attend  to  the  concerns  of  his  oicn 
soul.  When  compared  with  this,  the  personal  duties  which  relate  to 
his  life,  his  property,  and  his  reputation,  sink  into  insignificance. 
"  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul  ?  "  There  is  no  one  thing  more  clearly  revealed  in 
the  word  of  God,  than  that  it  is  the  duty  of  every  individual  to  attend 
to  the  concerns  of  his  own  soul.  The  apostles,  as  ministers  of  recon- 
cihation,  warned  and  taught  every  man  in  all  wisdom,  that  they  might 
be  able  to  present  every  man  perfect  in  Christ  Jesus.  Now  if  it  be- 
hooved them  to  take  such  pains  for  the  salvation  of  every  individual, 
was  it  not  the  duty  of  every  individual  to  take  equal  pains  for  his  own 
salvation  ?  Could  it  be  their  duty  to  labor  for  his  salvation,  and  not  be 
his  duty  to  do  the  same  ?  Or  Avere  they,  while  laboring  for  the  salva- 
tion of  their  hearers,  under  no  obligation  to  labor  for  their  own  ? — All 
souls  are  equally  precious.  3Iy  soul  is  as  valuable  as  that  of  my  neigh- 
bor. Why  then  should  I  bo  any  less  concerned  for  its  salvation? 
There  are  the  same  reasons  for  seeking  my  own,  as  for  seeking  the 
salvation  of  my  neighbor.  Yea,  there  are  some  reasons  v/hy  I  should 
seek  my  own,  more  especially  than  the  salvation  of  any  other  man. 

1st.  A  man  can  know  his  own  destitute  and  uurcgenerate  state,  so 
as  he  can  not  know  his  neighbor's.  "  Which  shall  know  every  man 
the  plague  of  his  own  heart." 

2dly.  Every  man  has  power  to  embrace  the  ofTcr  of  salvation  him- 
self, but  no  power  to  cause  others  to  embrace  it.  Lot's  own  ability  to 
escape  from  the  destruction  of  Sodom,  did  not  enable  him  to  effect  the 
escape  of  his  sons-in-law.  Joshua  could  only  urge  it  on  all  the  con- 
gregation of  the  children  of  Israel  to  choose  the  Lord  for  their  God ; 
but  he  could  actually  make  the  choice.  We  have  no  pov/er  to  repent 
and  believe  for  our  neighbors,  and  obtain  for  them  the  forgiveness  of 
sin  and  justification  unto  life  ;  but  through  grace  we  can  repent  and 
believe  for  ourselves,  so  as  to  insure  the  salvation  of  our  own  souls. 

3dly.  We  can  become  acquainted  with  the  character  of  our  own 
religion,  and  the  evidences  of  our  conversion,  so  as  we  can  not  with 
those  of  any  other  man  ;  and  this  circumstance  lays  us  under  obliga- 
tion to  pay  the  strictest  attention  to  our  own  spiritual  concerns.  "  What 
man,"  saith  the  .ipostlc,  "knoweth  the  things  of  a  man,  save  the  spirit 
of  a  man  that  is  in  him?"  In  view  of  this  fact,  ever.'  individual  is 
urged  to  attend  to  the  examination  of  his  ovrn  heart :  "  Let  every  man 
prove  his  own  work,  and  then  shall  he  have  rejoicing  in  himself  alone, 
and  not  in  another."  To  make  our  calling  and  election  sure,  is  emi- 
nently a  personal  duty,  and  one  from  which  we  can  never  claim  ex- 
emption. 

4lhly.     As  we  have  power  to  embrace  religion   for  ourselves,  in 
distinction  from  doing  it  for  our  neighbors,  so  it  is  with  regard  to  per- 

70 


558  PERSONAL  DUTIES. 

severing  in  it.  We  can  exhort  otliers  to  persevere  and  endure  to  the 
end,  but  it  is  only  our  own  souls  that  wc  can  keep  in  the  love  of  God. 
"  Keep  yourselves  in  the  love  of  God."  It  is  only  our  own  heart  that 
we  can  keep  with  all  diligence.  Divine  grace,  we  know,  is  necessary 
for  the  performance  of  every  duty  :  but  divine  grace  will  not  enable 
me  to  keep  the  heart  of  another,  as  it  will  to  keep  my  own. 

Sthly.  Our  own  salvation  is  a  thing  we  can  attend  to  at  all  times,, 
and  in  all  places.  The  salvation  of  no  other  individual  is  placed  so 
much  within  my  reach,  as  my  own.  And  all  these  peculiar  opportu- 
nities of  doing  good  to  my  own  soul,  bring  with  them  corresponding 
obligations.  If  the  soul  of  another  man  could  be  placed  as  much 
within  my  power  and  sphere  of  action,  it  might  have  similar  claims 
on  me.     But  this  can  not  be. 

6thly.  A  man  is  responsible  for  his  own  soul,  in  such  a  manner  as 
he  is  not  for  the  soul  of  any  other.  It  is  asserted  in  the  word  of  truth,, 
that  *'  every  man  shall  give  account  of  himself  to  God."  There  is 
a  sense  in  which  we  are  responsible  for  the  souls  of  others,  but  it  is 
not  in  the  same  sense  that  we  are  for  our  own.  The  ministers  of 
Christ  are  said  to  watch  for  souls,  as  those  who  must  give  account ; 
but  they  are  accountable  for  nothing  but  their  own  faithfulness. 
Should  their  faithful  messages  fail  to  save  their  hearers,  still  they 
themselves  will  be  glorious  in  the  eyes  of  the  Lord :  but  whoever, 
whether  preacher  or  hearer,  does  not  himself  cordially  receive  the 
gospel  message,  will  be  unable  to  stand  in  the  judgment.  Since  the 
exercises  and  actions  of  each  individual  are  his  own,  and  not  another's, 
every  one  is  under  the  most  solemn  obligation  to  see  to  it,  that  they 
should  be  such  as  will  meet  the  approbation  of  the  Judge.  "  Prepare 
to  meet  thy  God,"  is  a  command  which  comes  to  us  with  peculiar 
emphasis  in  our  individual  capacity,  since  it  is  in  this  capacity  we 
must  all  stand  before  the  judgment  seat  of  Christ. 

Every  thing  in  reason  and  scripture,  urges  us  to  attend  to  our  own 
souls.  Here  is  an  intelligent,  immortal  being,  called  myself,  with 
whom  I  am  necessarily  always  present,  and  whose  character  I  am 
capable  of  discerning,  even  to  the  thoughts  and  intents  of  the  heart  j 
whose  movements  and  actions  I  direct,  and  for  all  of  which  I  am 
accountable.  By  the  light  of  revelation  and  by  an  actual  acquaintance, 
I  learn  that  this  being  is  possessed  of  an  unlovely  character  ;  that  he 
is  now  under  the  displeasure  of  the  Almighty,  and  exposed  to  a  con- 
tinuance  of  that  displeasure  through  all  future  duration.  But  the 
same  blessed  book  which  reveals  my  sin  and  misery,lets  me  know 
that  my  unlovely  character  can  be  changed,  the  displeasure  of  the 
Almighty  be  removed,  and  his  favor  be  enjoyed  world  without  end. 
What  ought  I  to  do  for  myself?  Does  not  even  reason  dictate,  that  I 
am  bound  to  make  unwearied  efforts  to  rescue  from  sin  and  ruin,  this 
part  of  the  Creator's  work,  over  which  I  have  such  special  control,  and 
for  which  I  am  so  pecuharly  responsible  ?  Surely,  if  I  have  a  right 
to  suffer  this  creature,  myself,  to  perish  uncared  for,  whose  salvation 
shall  I  be  under  obligation  to  seek  ? 

And  what  saith  the  scripture  on  this  point  ?  "  Flee  out  of  the 
midst  of  Babylon,  and  deliver  every  nmn  his  sopl."  Jer.  h.  6. 
"Save  yourselves  from   this   untoward   generation."      Acts   ii.   40. 


PERSONAL    DUTIES.  559 

This  was  as  much  as  to  say,  If  you  can  not  reclaim  this  untoward 
generation,  do  not  perish  with  them,  but  see  to  it,  every  one  of  you, 
that  you  save  yourselves  from  their  sins  and  their  ruin.  The  last 
invitatioil  which  stands  on  record  in  the  word  of  God,  seems  to  be 
purposely  addressed  to  every  individual  sinner  :  "  And  whosoever  will, 
let  him  take  of  the  water  of  life  freely."  The  scriptures  make  it  the 
duty  of  Christian  ministers  to  seek  their  own  salvation,  as  well  as  that 
of  their  hearers.  Paul  enjoined  it  upon  the  elders  of  the  church  of 
Ephesus,  to  take  heed  to  themselves,  as  well  as  to  the  flock  of  God  over 
which  they  were  made  overseers.  And  to  his  son  Timothy  he  said, 
"  Take  heed  to  thyself,  and  unto  thy  doctrine  ;  continue  in  them  :  for 
in  doing  this,  thou  shalt  both  save  thyself  and  them  that  hear  thee." 
In  regard  to  himself,  he  says,  "  I  keep  under  my  body,  and  bring  it 
into  subjection  ;  lest  by  any  means,  when  I  have  preached  to  others,  / 
myself  should  he  a  cast-away ^ 

Inattention  to  one's  own  spiritual  Concerns,  is  every  where  spoken 
against  in  the  word  of  God.  Divine  wisdom  makes  this  open  procla- 
mation, "  Whoso  findeth  me,  findeth  life,  and  shall  obtain  favor  of  the 
Lord.  But  he  that  sinneth  against  me,  wrongeth  his  own  soul.  All 
they  that  hato  me,  love  death."  The  Savior  said,  "  What  is  a  man 
advantaged,  if  he  gain  the  whole  world  and  lose  himself,  or  be  cast 
away  ?"  His  teaching  was  calculated  to  make  this  impression  on  his 
hearers,  that  it  was  the  duty  of  each  individual  to  make  sure  of  his 
own  salvation,  let  others  do  as  they  might.  When  one  of  his  hearers 
said  unto  him,  "  Lord,  are  there  few  that  be  saved  ?"  his  reply  to  him 
was,  "  Strive  to  enter  in  at  the  straight  gate  :  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able."  This  Avas  as  much 
as  to  warn  him,  and  indeed  every  other  man,  in  view  of  the  many  and 
fatal  mistakes  which  are  made  concerning  religion,  to  use  the  utmost 
caution  in  regard  to  his  own  spiritual  concerns.  It  was  the  same  as 
to  tell  him  to  give  all  diligence  to  make  his  calling  and  election  sure. 

The  point  being  established,  that  a  man  is  under  obligation  to  do 
something  for  his  own  good,  and  especially  for  the  good  of  his  soul, 
I  would  mention  the  following  among  the  duties  which  every  man 
Is  bound  to  perform,  that  he  may  keep  himself  unspotted  from  the 
world.  All  personal  duties  are  comprised  in  living  soberly,  or  in  a 
conscientious  government  of  one's  own  tempers  and  actions.  I  shall 
now  speak  only  of  that  part  of  sober  living  which  relates  to  external 
actions. 

First.  Sober  living  is  the  opposite  of  levity  in  speech  and  behavior. 
Such  levity  indicates  a  frivolous  mind,  and  tends  to  sink  the  man  into 
the  child.  We  are  wont  to  attach  peculiar  dignity  to  that  child  who 
rises  above  levity.  Therefore,  even  young  men  are  in  the  scriptures 
exhorted  to  be  sober-minded.  Foolish  talking  and  jesting  are  con- 
demned  as  not  convenient ;  not  fit  and  proper  for  creatures  who  have 
not  a  word  upon  their  tongue  which  is  not  altogether  known  in  heaven, 
and  for  which  they  will  not  be  required  to  give  account  in  the  day  of 
judgment.  In  relation  to  all  that  frivolity,  which  is  condemned  by  the 
letter  or  spirit  of  the  scriptures,  it  is  the  duty  of  every  one  to  "show 
himself  a  man." 

Secondly.     Temperance  in  meats  and  drinks  is  a  duty  which  every 


560  1>ERS0N*AL    DUTirs. 

man  owes  to  himself;  and  without  temperance  lie  can  not  live  sober]  v. 
This,  as  well  as  all  other  personal  duties,  we  owe  to  society  ;  since 
we  can  not  be  good  members  of  society  without  it :  but  by  neglectino' 
it,  we  first  Avrong  ourselves.  By  intemperance,  especially  in  the  use 
of  strong  drink,  a  man  makes  a  dreadful  assault  on  himself;  on  his 
health,  and  even  life  ;  on  his  property,  his  reputation  ;  and,  what  crowns 
the  vhole,  he  takes  the  readiest  way  to  destroy  his  own  soul.  Every 
man  is  under  obligation  to  himself,  to  do  all  in  his  power  to  preserve 
the  place  in  the  creation  which  has  been  assigned  him  by  his  benevo- 
lent Creator  ;  and  his  is  the  place  of  an  intelligent  creature.  But  the 
drunkard  seems  voluntarily  to  abdicate  his  throne,  and  to  give  up  his 
elevated  station  for  one  which  is  below  that  of  the  irrational  animals. 
In  view  of  our  own  well-being,  both  in  this  and  the  future  world,  we 
are  powerfully  urged  to  be  temperate  in  all  things  ;  and  where  the  re- 
ligion of  the  gospel  has  taken  possession  of  the  heart,  a  temperate  life 
will  be  the  result. 

Thirdly.  Chastity  is  a  personal  duty,  and  is  as  necessarily  compre- 
hended in  living  soberly,  as  it  is  in  living  righteously  and  godly.  No 
man  can  be  said  to  keep  himself  unspotted  from  the  world,  who  "  walks 
after  the  flesh  in  the  lust  of  uncleanness."  There  is  not  a  more  de- 
basing and  soul-destroying  sin  on  earth.  The  feelings  of  our  Creator 
toAvards  it,  may  be  learned  from  one  of  the  commands  which  he  wrote 
M'ith  his  own  finger  on  the  tables  of  stone.  And  how  pointedly  did 
our  Savior  condemn  all  approximations  towards  an  open  transgression 
of  the  seventh  commandment.  Matt.  v.  28.  Every  thing  in  a  man's 
behavior,  words,  and  even  thoughts,  contrary  to  the  most  rigid  purity, 
is  not  only  otfensive  to  God,  but  is  also  a  sin  against  himself — against 
both  soul  and  body.  When  the  apostle  had  said,  in  one  of  his  epistles, 
"  Flee  fornication,"  he  enforces  the  injunction  with  this  remark : 
"  Every  sin  that  a  man  doth  is  without  the  body  ;  but  he  that  ccmmit- 
teth  fornication,  sinneth  against  Afs  oJi'W  &0(Zj/."     1   Cor.  vi.   18. 

While  the  scriptures  sanction  marriage,  and  declare  that  it  is  honor- 
able in  all,  they  assure  us  that  whoremongers  and  adulterers  God  will 
judge.  The  heinousness  of  this  sin  can  not  be  too  deeply  impressed 
on  our  minds.  It  can  not  bo  too  deeply  impressed  on  the  minds  of 
the  young.  It  is  eminently  a  "  youthful  lust;"  and  one  of  those  from 
which  they  are  commanded  to  flee.  Here  is  a  place  where  their  ad- 
versary the  devil,  who,  like  a  roaring  lion,  is  seeking  to  devour  them, 
will  assume  the  character  of  their  friend,  and  ply  his  temptations  with 
peculiar  art.  This  "  pleasure  of  sin"  he  Avill  strip  of  its  filthy  rags, 
and  array  it  in  a  fascinating  dress.  But  let  them  dispel  the  charm  by 
calling  to  mind  what  God,  their  real  friend,  has  said  on  this  subject. 
Let  the  young  man  remember  that  God  has  said,  "  V/hoso  committeth 
adultery  with  a  woman,  lacketh  understanding  ;  he  that  doeth  it,  de- 
etroyelh  his  own  soul."  Let  him  also  remember  the  passage  of  scrip- 
ture in  which  this  interesting  question,  "  Wherewith  shall  a  young  man 
cleanse  his  way  ?"  is  thus  answered — "  By  taking  heed  thereto  accord- 
ing to  thy  word."  And  let  the  young  female  remember  what  the 
scripture  says  concerning  the  wanton  woman :  "  But  she  that  livetn 
in  pleasure,  is  dead  while  she  liveth."  Let  all  remember  the  example 
of  young  Joseph,  and,  whenever  temptation  assails  them,  say  with 


PERSONAL   Dt'fir.S.  581 

him,  "  How  shall  we  do  this  great  wickedness,  and  sin  against  God  ?" 
Gen.  xxxix.  9. 

Fourthly.  The  improvement  of  time  may  be  ranked  among  the  per* 
sonal  duties.  The  command  given  us,  to  redeem  the  time,  implies  some- 
thing more  than  an  obligation  to  be  industrious,  for  the  purpose  of  ac- 
cumulating property,  or  of  supplying  the  wants  of  our  famiUes  ;  it  im- 
poses an  obligation  on  the  rich,  as  well  as  on  the  poor,  on  the  hoary- 
headed,  as  well  as  on  men  in  the  vigor  of  their  days.  Every  man 
owes  it  to  himself,  (if  his  obligations  extended  no  further,)  to  fill  up 
the  whole  of  his  short  probation  in  doing  something ;  something,  too, 
which  will  not  only  tend  to  promote  the  general  good,  but  be  calculated 
to  expand  his  own  mind,  and  purify  his  heart,  and  thus  prepare  him 
for  the  employments  and  pleasures  of  the  heavenly  state.  The  gospel, 
when  received  into  the  heart,  creates  such  a  principle  of  action,  that 
no  man  under  its  influence  can  be  idle,  and  yet  feel  himself  innocent. 
He  may  bo  innocent  without  laboring  in  the  field  or  the  shop  ;  or  Avith- 
out  laboring  anywhere  else  with  his  hands ;  but  unless  he  is  conscious 
that  he  is  endeavoring  to  improve  his  time  to  some  good  ))urpose,  and 
in  such  a  way  as  he  believes  will  meet  the  approbation  of  God,  he  will 
feel  himself  guilty. 

It  is  not  the  legitimate  influence  of  religion  on  the  heart,  to  cause  a 
man  to  pursue  recreation  and  amusement  as  a  business.  Religion  con- 
siders amusements  to  be  lawful,  only  as  means  for  qualifying  us  to  pur- 
sue things  of  greater  importance  ;  and  therefore  reprobates  all  such  as 
have  a  contrary  tendency.  It  says  of  that  laughter,  which  is  the  hap- 
piness of  the  gay  woi'ld,  it  is  mad,  and  of  their  mirth,  what  doth  it  ? 
The  Christian  and  the  man  of  pleasure,  are  very  different  characters. 
The  Christian  feels  that  the  obligation  ho  is  under  to  himself,  over 
and  above  his  obligation  to  God  and  the  interests  of  his  kingdom,  forbid 
him  to  waste  away  life  in  a  round  of  vain  amusements  ;  going  from 
the  theatre  to  the  circus,  and  from  the  circus  to  the  dance,  and  from 
the  dance  to  the  card  table,  and  from  this  to  the  party,  and  so  on,  until 
his  Lord  shall  come.  He  looks  at  this  round  of  folly,  and  if  he  has 
ever  been  so  thoughtless  as  to  pursue  it  himself,  he  makes  the  hearty 
confession  :  "  I  have  sinned  and  perverted  that  which  w^as  right,  and 
it  profited  it  me  not"  It  is  now  an  affecting  consideration  to  his  mind, 
that  the  probation  of  creatures  who  are  under  the  wrath  of  God,  and 
who  must  repent,  and  that  very  soon,  or  perish  forever,  should  be  filled 
up  in  a  way  so  calculated  to  prevent  their  ever  repenting  and  being 
saved.  Christians  are  commanded  to  come  out  from  among  the  wicked 
and  be  separate,  and  not  be  conformed  to  the  world ;  but  surely,  such 
as  go  with  the  world  in  all  these  vanities,  have  not  obeyed  the  com. 
mand.  Let  ua  only  feel  the  obligation  resting  on  us  to  redeem  our 
time,  and  this  alone  will  decide  the  point,  that  these  fascinating  and 
empty  amusements  should  form  no  part  of  the  employnient  of  our  lives. 

The  redeeming  of  time  will  lead  us  not  only  to  avoid  things  which 
are  pernicious  and  frivolous,  but  to  employ  ourselves  in  those  which 
are  improving  to  our  own  minds,  and  calculated  to  render  us  useful 
to  others.  Besides  attending  to  the  business  of  our  calling,  and  the 
stated  devotions  of  the  day,  we  may  prevent  the  fragments  of  our  time 
from  being  lost,  by  devoting  them  to  useful  reading,  (especially  to  the 


h02  Personal  duties. 

study  of  the  scriptures  and  books  of  piety,)  and  to  more  immediate 
converse  with  Him  who  heareth  prayer.  In  this  way  can  the  super- 
annuated improve  those  last  remains  of  life,  which  would  otherwise  be 
vacant  and  tedious*  And  are  not  both  men  and  women,  who  have 
^cached  an  advanced  age,  under  obligation  to  devote  an  extraordinary 
proportion  of  their  time  to  the  exercise  of  reading  and  prayer  ?  They 
are  now  becoming  incapable  oi^  the  labors  of  this  life,  but  not  of  the 
exercises  of  religion.  Even  when  the  infirmities  of  age  are  so  multi- 
plied that  they  are  chiefly  conllfted  to  their  own  habitations,  they  can 
still  cultivate  piety  in  their  own  hearts,  and  pray  for  the  peace  of  Jeru- 
salem. Let  aged  Christians  anticipate  the  employments  of  heaven, 
and  be  much  in  the  mount,  holding  converse  with  God.  It  uill  make 
their  wrinkled  faces  shine,  and  cause  them  to  bring  forth  fruit  in  old 
age.  And  will  not  this  be  the  best  means  of  preparing  them  for  a 
peaceful,  if  not  a  triumphant  death  ? 

How  much  more  worthily  do  they  conduct  who  thus  improve  the 
leisure  of  old  age,  than  they  do,  who  are  always  teasing  themselves 
about  those  goods  of  time,  which  in  a  very  few  days  they  must  leave, 
to  enjoy  no  more  foi'ever  i  or,  than  those  who  are  seen  in  places  of 
public  resort,  exciting  the  laughter  of  fools  by  telling  them  ludicrous 
stories.  Yea,  how  much  more  worthiiy  do  they  conduct  than  those 
of  their  own  age,  who  occupy  their  time  in  light  reading;  such  as 
novels  and  romances  5  or  who  will,  perhaps,  be  seen  poring  over  all 
the  gazettes  which  come  within  their  reach,  eagerly  entering  into  all 
the  party  politics  of  the  day,  which  the  light  of  another  world  will 
show  to  have  been  the  merest  vanity.  O  that  aged  men  of  this  de- 
scription, could  but  feel  the  force  of  such  divine  admonitions  as  these  ; 
"  Redeeming  the  time."  "  The  time  is  short."  "  But  the  end  of  all 
things  is  at  hand ;  be  ye  therefore  sober,  and  watch  unto  prayer." 
And  let  the  young  be  reminded,  that  to  be  prepared  for  a  useful  and 
happy  old  age,  they  must  redeem  from  misspense  the  morning  of  their 
life. 

Let  it  not  be  thought  that  too  much  has  been  said  on  the  obligation 
of  improving  time  ;  since  on  its  proper  improvement  every  thing  de- 
pends. Time  is  a  precious  gift,  dealt  out  to  us  in  moments ;  and  each 
must  be  improved  while  it  is  passing,  or  it  will  be  forever  beyond  our 
reach.  The  gift  of  one  moment  does  not  insure  the  gift  of  another  ; 
and  yet  on  the  improvement  of  a  single  moment,  may  be  suspended  an 
eternity  of  blessedness.  Let  these  thoughts  have  their  due  influence, 
and  we  shall  dread  to  incur  the  guilt  o^  slothfulness,  as  we  should  that 
of  some  heinous  crime.  In  view  of  the  obligation  every  one  is  under 
to  improve  his  time  to  the  best  advantage,  it  will  not  appear  to  him  a 
matter  ot  indifference  whether  he  rise  early  or  late  in  the  morning. 
"  Love  not  sleep,  lest  thou  come  to  poverty  ;  open  thine  eyes,  and  thou 
shalt  be  satisfied  with  bread."'  This  proverb  is  manifestly  designed 
to  encourage  early  rising  ;  and  this  practice  is  no  less  important  m 
relation  to  spiritual,  than  temporal  things. 


PERSONAL    DUTIES.  553 


THE       D  I  V  I  3  I  O  ^■       HARMONIZED. 

The  personal  duties  are  in  harmony  one  with  another.  There  is 
no  discord  between  the  different  branches  of  personal  duty.  The  life 
is  more  than  meat,  and  the  body  than  raiment ;  therefore,  life  and 
health  are  not  to  bo  sacrificed  to  procure  sumptuous  fare  and  costly 
apparel.  A  good  name  is  rather  to  be  chosen  than  great  riches,  and 
is  therefore  never  to  be  sacrificed  for  the  sake  of  acquiring  them.  And 
as  the  interests  of  (ime  are  infinitely  outweighed  by  those  of  eternity., 
we  are  under  obUgation  to  treat  them  accordingly ;  we  should  ba 
ready  to  part  with  them  all  for  the  pearl  of  great  price.  Men  not  un- 
frequently  repute  him  a  fool,  who  makes  it  not  his  aim  to  amass  earthly 
treasure  ;  but  in  God's  account,  he  is  the  veriest  fool,  who  makes  no 
provision  for  his  soul :  "  But  God  said  unto  him,"  (that  is,  to  the  man 
who  had  laid  up  many  years'  provision  for  the  body,)  "  Thou  fool,  this, 
night  thy  soul  shall  b3  required  of  thee  :  then  whose  shall  those  things 
be  which  thou  hast  provided  ?"  The  Christian  is  required  to  abstain 
from  fleshly  lusts,  (that  is,  from  such  a  gratification,  of  his  animal  pro- 
pensities as  is  sinful,)  because  they  war  against  the  soul.  From  all 
these  lusts  he  must  abstain  ;  else  there  can  be  no  consistency  in  his 
rehgion.  How  inconsistent,  and  how  deficient  in  the  duties  he  owes 
to  himself,  would  he  bo,  who  should  abstain  from  one  brancli  of  intem- 
perance,  but  indulge  himself  in  the  other;  or  who  should  abstain  from 
both  drunkenness  and  gluttony,  but  walk  after  the  flesh  in  the  lust  of 
uncleanness.  And  should  he  avoid  these  scandalous  sins,  and  yet  idle 
away  his  life  in  a  round  of  fashionable  amusements  and  parties  of 
pleasure,  he  could  not  bo  said  to  keep  himself  unspotted  from  the. 
world  ;  and  therefore  could  have  no  reason  to  think  himself  possessed 
of  that  religion  which  is  pure  and  undefile^d  before  God  and  the 
Father. 

There  is  no  discord  between  personal  and  relative  duties.  Relio-ion 
does  not  allow  one  to  set  up  his  own  interest  in  opposition  to  that  of 
his  family,  and  to  sacrifice  their  comfort  to  his  own  caprice.  A  rifiht 
understanding  and  performance  of  the  duties  he  owes  to  himself,  will 
render  him  hotter  qualified  to  discharge  the  various  duties  that  pertain 
to  the  family  state.  That  man  who  neglects  his  own  soul,  will  most 
certainly  neglect  the  souls  of  his  family.  If  he  does  not  pray  for  him. 
self,  he  will  not  pray  for  them  ;  if  he  does  not  read  the  word  of  God» 
he  will  not  teach  his  children  to  read  it ;  if  he  does  not  sanctifv  the. 
Sabbath,  he  will  allow  them  to  profane  it ;  and  if  he  lavs  up  his  treas- 
ure  on  the  earth,  he  will  not  urge  them  to  lay  up  theirs  in  heaven. 
Instead,  therefore,  of  personal  duties  being  a  hindrance  to  the  discharge 
of  those  whicji  are  relative,  the  former  prepare  the  war  for  the  latter. 
When  the  apostle  was  about  to  urge  relative  duties  on  the  Ephesian 
elders,  he  first  ui'.ges  those  that  were  personal,  as  being  a  nccessar\^ 
preparation  for  the  fonner  :  "  Take  heed  to  yourselves,  and  to  all  the 
flock."  This  same  address  may  with  propriety  be  made  to  parents, 
in  view  of  the  duties  which  they  owe  to  their  offspring  :  '*  Take  heed 
to  yourselves,  and  to  ail  the  children  which  God  has  entrusted  to  vour 
care." 


5^  PERSONAL    DUTIES. 

Attention  to  personal  duties  will  make  cbiklren^Z/aZ,  just  as  it  will 
niake  parents  parental.  When  we  see  children  evince  insubordina- 
tion to  parental  government,  do  we  not  necessarily  infer  tliat  these 
children  are  neglecting  their  own  souls?  And  as  a  proper  attention 
to  the  duties  they  owe  themselves,  will  make  them  better  sons  and 
daughters,  so  will  it  make  them  better  brothera  and  sisters.  A  right 
apprehension  and  a  faithful  discharge  of  their  personal  duties,  will 
prevent  collisions,  and  cause  them  to  treat  each  other  affectionately, 
not  only  in  chiklhood,  but  during  life. 

What  has  now  been  said  of  the  happ)'  influence  of  personal  duties 
on  the  relations  of  the  family,  will  apply  to  all  the  other  relations 
which  exist  in  society.  They  who  are  most  attentive  to  personal  du- 
ties, will  make  the  best  rulers  and  subjects,  the  best  instructors  and 
pupils,  the  best  pastors  and  congregations. 

If  we  can  discover  an  agreement  between  the  duties  Ave  owe  our- 
selves, and  those  we  owe  to  such  as  we  arc  connected  with  by  relative 
ties,  there  will  be  no  difficulty  in  discovering  their  agi-ecmeut  with 
the  duties  which  wo  owe  to  society  at  large.  These  duties  arc  en- 
tirely  harmonious.  If  I  seek  my  own  good  in  a  selfish  manner,  this 
is  at  war  with  seeking  the  common  good  of  man  :  but  duty  forbids 
me  to  seek  my  own  good  in  this  way.  When  a  man  seeks  his  own 
good  selfishly,  he  regards  himself  as  of  more  consequence,  not  only 
than  any  c«ne  of  his  neighbors,  but  of  more  than  all  of  them.  God  as 
much  forbids  selfishness  in  the  discharge  of  the  duties  which  a  man 
owes  himself,  as  in  the  discharge  of  any  others.  Personal  duties, 
then,  if  performed  in  the  spirit  of  the  divine  requirements,  do  not  at 
all  interfere  with  the  discharge  of  general  duties. 

No  man  is  under  obligation  to  regard  his  own  interest,  either  tempo- 
ral or  eternal,  above  its  real  and  comparative  value.  He  is  bound  to 
possess  universal  and  impartial  benevolence,  and  to  manifest  this  by 
doing  good  to  all  men  as'he  has  opportunity.  And  since  he  has  greater 
opportunity  to  do  good  to  himself  than  to  others,  his  obligation  to  do  it 
is  proportionably  augmented.  Tho'  many  of  the  duties  of  anindivid- 
iial  consist  in  a  proper  care  of  his  own  body  and  soul,  still  he  has  no 
right,  in  any  instance,  to  set  up  his  private  interest  in  opposition  to 
that  of  the  public.  "  Let  no  man  seek  his  own,  but  every  man  an- 
other's  wealth."  A  man's  own  wealth  must  not  be  sought  exclusively, 
and  never  in  opposition  to  the  wealth  of  the  nation  ;  nor  is  he  ever  to 
balance  his  own  happiness  against  that  of  the  world.  The  divine 
command.  Thou  slidlt  love  thy  neighbor  as  thyself,  balances  his  happi- 
ness with  that  of  a  single  individual.* 

*  Some  may  imngine,  that  in  tho  precept,  Thou  shalt  love  thy  ncigJilor  as  thyself,  the 
connecting  word  as  is  not  intended  to  describe  an  equal  degree  of  love  to  our  neighbor 
as  to  ourselves,  but  only  a  similarity  of  affection.  This,  however,  is  not  its  natural  im- 
port; nor  is  such  an  interpretation  most  consistent :  for  what  reason,  except  a  selfish 
one,  can  be  assigned  why  a  man  should  not  love  his  neighbor  as  much  as  himself,  if  he 
is  equal  to  him  in  a  capacity  to  do  and  enjoy  good  ?  liflhe  law  of  God  allows  me  to 
love  my  neighbor  less  than  myself,  I  should  need  to  be  lold  how  much  less,  hi  thin 
case,  we  should  want  a  new  rule  to  regulate  ihe  exercise  of  our  love.  If  tlie  law  of  God, 
were  to  allow  a  man  to  love  himself  more  than  his  neighbor,  merely  because  it  was 
hmjself,  would  it  not  legalize  the  principle  of  selfisknesn,  which,  in  a  more  universal 
sense  than  even  the  love  of  money,  is  the  root  of  all  evil  ?  If  a  man  is  tolerated  in  ex- 
ercising more  of  the  love  of  good  will  to  himself,  merely  as  self,  why  may  he  not,  for 


PERSONAL  DUTIEa.  565 

In  proportion  to  the  zeal  with  -which  we  seek  the  salvation  of  our 
own  souls,  will  be  the  ardor  with  which  we  shall  seek  the  salvation 
of  our  fellow  men.  True  religion  has  nothing  monopolizing  in  its 
tendency.  It  prompts  its  possessors  to  say  to  all  those  to  whom  they 
have  access,  "  O  taste  and  see  that  the  Lord  is  good."  If  it  be  asked, 
who  are  most  engaged  to  have  the  religion  of  the  gospel  universally 
diftlised,  it  may  be  answered,  they  who  are  most  desirous  to  have  its 
influence  thoroughly  pervade  their  own  souls. 

Personal  duties  harmonize  with  the  duties  of  godliness.  To  live 
soberly,  prepares  the  way  to  live  godly.  The  man  who  neglects  the 
means  appointed  to  promote  his  own  sanctificatioa  and  enjoyment  of 
God,  will  neglect  all  the  duties  of-  godliness  :  but  he  who  faithfully 
uses  these  means,  Avill  walk  humbly  with  God.  The  most  thorough 
application  of  the  divinely  prescribed  means  of  promoting  one's  own 
happiness,  will  lead  to  the  Jlrst  particular  in  this  class  of  duties, 
namely,  the  ivorsMp  of  God.  He  prays,  because  he  would  give  unto 
the  Lord  the  glory  due  to  his  name  ;  also,  because  his  necessities  drive 
him  to  the  mercy-seat.  To  restrain  prayer,  would  seem  to  the  Chris- 
tian  to  be  as  inconsistent  with  his  taking  proper  care  of  himself,  as  to 
neglect  to  eat  his  bread  or  put  on  his  apparel. — Nor  can  he  be  faithful 
to  himself,  without  seeking  to  become  acquainted  with  that  inspired 
icord,  which  was  given  to  be  a  light  to  his  path  through  this  dark 
world.  A  suitable  regard  to  his  own  good,  will  excite  him  both  to 
read  and  hear  the  word. — There  certainly  can  be  no  disagreement  be- 
tween  a  man's  seeking  his  own  best  good,  and  his  keeping  holy  the 
Sabbath  day ;  for  the  Sabbath  was  made  for  man — not  for  his  observ- 
ance only,  but  for  his  benefit.  There  is  no  other  day  of  the  week 
so  essential  to  man's  good,  as  that  day  which  the  Lord  has  hdlowed 
and  set  apart  for  himself.  Nor  is  there  any  M'ay  in  which  we  can 
spend  its  sacred  hours  so  advantageously  to  ourselves,  as  in  that  very 
way  prescribed  in  the  fourth  commandment — that  very  way  that  does 

most  to  honor  the  Lord  of  the  Sabbath. The  making  a  profession  of 

godliness,  does  not  interfere  with  a  single  injunction  relating  to  our 
own  personal  interests.  The  church  is  called  a  commonwealth  ;  and 
it  is  enjoined  upon  all  its  officers  and  members  not  to  look  on  their 
own  things,  (that  is,  exclusively,)  but  to  look  also  on  the  things  of  oth- 
ers. The  constitution  prescribed  to  this  spiritual  commion wealth, 
manifestly  forbids  all  selfishness  in  its  members.  But  he  who  gives 
up  his  selfish  interest  for  this  common  interest,  will  have  more  enjoy- 
ment in  seeking  a  common  good,  than  he  could  possibly  receive  in 
any  other  way. — There  was  another  duty  of  godliness  specified,  name- 
ly, the  consecration  of  a  portion  of  our  property  to  the  service  of  God,  for 
the  purpose  of  supplying  the  wants  of  the  poor,  supporting  the  minis- 
ters of  Christ,  and  furnishing  the  means  of  widely  extending  his  em- 
pire  of  holiness.  They  who  have  identified  the  duties  they  owe  to 
themselves  with  selfishness,  will  be  apt  to  imagine  that  devoting  prop- 
erty to  the  Lord,  is  at  variance  with  that  personal  obligation  which 

the  same  reason,  exercise  more  of  the  love  of  complacency  towards  his  own  character, 
because  it  is  his  own  ?  Rut  would  not  this  be  in  repugnance  to  the  apostle's  direction 
to  every  man  among  us,  not  to  think  of  himself  more  highly  than  he  ought  to  think  ? 
Again  he  said,  "  Let  each  esteem  other  better  than  himself." 

71 


566  TEKSONAL  DUTIES. 

every  man  is  under,  to  take  care  of  his  substance  and  see  that  it 
be  not  wasted.  But  let  him  be  reminded,  that  of  all  the  uses  of  prop- 
erty, the  one  just  specified  is  the  last  which  should  be  deemed  a  waste 
of  it.  Property  thus  devoted,  is  seed  sown  in  a  fruitful  soil.  A  bar- 
vest  of  good  will  be  produced  ;  and  he  who  sows  the  seed,  (provided 
he  does  it  heartily  to  the  Lord,)  will  receive  a  rich  share  of  the  bar. 
vest.     See  2  Cor.  ix.  10.    Eccl.  xi.  1,  2. 

It  is  conceded,  that  there  is  no  harmony  between  a  selfish  attention 
to  our  personal  concerns,  and  the  service  of  God.  The  man  who  lay- 
eth  up  treasure  for  himself,  that  is,  makes  himself  his  ultimate  end,, 
can  not  be  rich  towards  God.  But  it  is  not  at  variance  with  disinter, 
estedness,  or  unfeigned  piety,  that,  he  should  value  his  own  happiness 
at  as  high  a  rate  as  God  does.  As  seeking  the  best  good  of  our  fel- 
low  men,  is  in  accordance  with  love  and  obedience  to  God,  so  it  is 
with  the  performance  of  the  duties  we  owe  to  ourselves.  In  both  ca- 
ses,  the  good  of  the  creature  should  be  made  subordinate  to  the  glory 
of  the  Creator. 

To  show  the  harmony  between  personal  duties,  and  those  holy  affec- 
tions which  constitute  the  religion  of  the  heart,  I  need  not  advert  to 
more  than  two  or  three  Articles  of  the  experimental  series.  If  we  can 
discover  an  agreement  between  personal  duties  and  the^r*^,  tliird,  and 
tenth  of  those  Articles,  there  can  remain  no  doubt  that  the  harmony  is 
complete.  Let  us  see  whether  the  duties  in  question  accord  with  the 
subject  of  the  first  Article,  namely,  benevolence."' 

Universal  good-will  must  include  good-will  to  myself,  since  I  con- 
stitute a  part  of  the  universe.  True  benevolence  is  regardless  of  no 
part  with  which  it  is  made  acquainted.  Ps.  cxlv.  9.  Our  minds  are 
so  limited,  that  we  have  very  imperfect  conceptions  of  the  extent  of 
the  universe.  We  can  not  be  affected  with  the  interests  of  creatures, 
whose  existence  is  problematical,  or  whose  mere  existence  is  all  we 
know,  as  we  can  with  the  interests  of  those  whose  circumstances  are 
not  only  known  to  us,  but  are  capable  of  being  meliorated  by  efforts 
that  we  can  make.  Our  services  are  due  to  those  creatures  that  are 
placed  within  our  sphere  of  action.  Hence  it  is,  that  without  saying 
a  word  against  the  disinterestedness  of  benevolence,  or  in  favor  of  par- 
tial  affection,  we  can  teach  that  we  owe  duties  to  our  own  world,  which 
we  do  not  to  other  parts  of  creation ;  that  we  owe  duties  to  our  own 
country,  which  are  peculiar  ;  also,  to  the  city,  town,  or  congregation 
in  which  we  live  ;  still  more,  to  our  own  families,  in  distinction  from 
the  families  of  our  neighbois  :  and  lastly,  that  we  owe  duties  to  our- 
selves, which  we  do  not  owe  to  the  other  members  of  our  families.  By 
conceding  this,  VfG  do  not  say  that  selfishness  is  right ;  or  that  the  law 
of  God  tolerates  the  least  degree  of  it.  All  Christians  have  more  ov 
less  selfishness  :  but  so  far  froni'  deeming  it  a  virtue,  they  confess  it  as 
a  sin,  and  as  furnishing  evidence  that  they  are  sanctified  only  in  part. 
But  they  do  not  confess  that  all  the  attention  they  pay  to  themselvec— 
to  their  own  bodies  and  souls,  is  selfish  and  therefore  sinful.  On  the 
contrary,  the  neglect  of  their  personal,  no  less  than  of  their  other  du- 
ties, is  very  often  the  means  of  humbling  them  before  God. 

Some  may  think  there  is  no  consistency  in  one's  making  such  eflbrts 
for  his  own  salvation,  after  he  has  unconditionally  sultniitcd  himself 


PERSONAL   DUTIES.  56? 

#0  God,  [See  Part  II.  Art.  in.]  Submission  to  God  Can  not  bs  too 
unconditional.  But  I  trust  there  is  notiiing  in  the  personal  duties  that 
have  been  inculcated,  which  stands  opposed  to  the  most  entire  sub- 
mission. Suppose  you  have  a  child  that  is  sick? — ought  you  not  to 
feel  entirely  submissive  to  God  about  its  recovery  ?  But  when  you 
have  exercised  such  submission,  have  you  no  other  duties  to  perform  ? 
Must  you  now  cease  to  pray  for  the  child's  recovery  ?  Are  you  to  dis* 
continue  the  use  of  medicine  ?  No  :  your  submission,  if  it  be  genuine, 
will  have  no  tendency  to  make  you  relax  in  your  eflbrts  to  effect  the 
recovery  of  the  child  ;  for  your  submitting  this  matter  to  God,  did  not 
imply  that  it  ceased  to  be  an  object  of  your  earnest  desire. 

Let  this  illustration  help  us  understand  the  subject  before  us.  If 
you  have  not  only  been  convinced  that  you  deserve  to  be  punished  for* 
ever  for  your  sins  ;  but  if  you  have  felt  that  you  would  approve  of  the 
justice  of  God,  in  case  he  should  see  fit  to  inflict  the  deserved  punish- 
ment, it  still  remains  your  duty  to  seek  to  be  saved.  Certainly,  you 
can  have  no  right  to  refuse  to  repent  of  your  sins  and  believe  on  the 
Son  of  God.  These  duties  you  owe  to  God  ;  and  these  duties  you 
owe  to  yourself;  for  there  is  a  promise  that  if  you  do  repent,  you  shall 
bs  forgiven,  and  if  you  believe,  you  shall  be  saved.  While  you  have 
a  right,  and  are  under  obligation,  to  submit  your  body  and  soul  to  the 
disposal  of  the  Most  High,  you  have  no  right  to  neglect  either  soul  or 
body ;  and  certainly  not  the  soul.  It  is  still  your  duty  to  provide  for 
your  bodily  wants  ;  and  especially  is  it  incumbent  on  you  to  labor  for 
the  meat  which  endureth  unto  everlasting  life ;  and  to  fear,  lest  a 
promise  being  lefl  of  entering  into  his  rest,  you  should  seem  to  come 
short  of  it. 

The  duties  we  owe  to  ourselves,  ought  not  to  be  considered  as  at  va^ 
riance  with  the  spirit  o?  self -denial ;  which  makes  the  tenth  Article  in 
our  experimental  series.  Self-denial  does  not  discourage  the  perform- 
ance of  one  of  these  duties.  It  stands  opposed  to  selfishness,  and  will 
therefore  lead  us  to  make  personal  sacrifices  for  the  good  of  others. 
The  apostles  made  a  sacrifice  of  property,  reputation,  bodily  ease  and 
comfort,  and  even  of  life,  for  the  benefit  of  their  fellow  sinners.  But 
all  this  did  not  imply  a  neglect  of  personal  duties.  Paul  informs  us, 
that  God  had  given  him  such  a  spirit  of  self-denial,  that  ho  could  have 
consented  to  be  accursed  from  Christ,  for  the  sake  of  that  multitude  of 
his  Jewish  brethren  who  were  about  to  perish  in  unbelief;  and  yet  we 
know  that  this  high  degree  of  self-denial  did  not  render  him  inattentive 
to  the  concerns  of^  his  own  soul.  He  still  pressed  toward  the  mark, 
for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus.  If  he  had 
not  done  so,  he  would  have  given  no  suitable  proof  of  the  sincerity  of 
his  professed  anxiety  for  the  salvation  of  his  kinsmen. 

Personal  duties  are  in  harmony  with  the  doctrines  of  truth.  They 
harmonize  with  o\iv first  doctrinal  Article— the  existence  of  an  infinite 
God.  Duty  to  myself  does  not  make  it  necessary  that  I  should  forget 
Him,  or  balance  mydnterests  against  His.  Owv second  Article  is  this; 
that  God  made,  and  is  managing,  all  things  for  his  own  glory.  If 
God  made  all  things,  I  am  one  of  his  creatures.  Though  created  hy 
him,  I  constitute  no  part  of  him :  I  have  individuality,  and  am  totally 
distinct  from  my  Creator.     He  is  good  in  himself,  and  is  doing  good  s 


568  PRKSONAL  DXJTIKS. 

therefore  in  seeking  his  own  glory,  he  seeks  the  good  of  his  ci'eaturcs, 
and  my  good  among  the  rest ;  ftir  his  tender  mercies  are  over  all  his 
works.  Now  one  important  way  in  which  he  seeks  my  good,  is  by 
informing  me  by  what  means  I  myself  ought  to  seek  it.  He  lets  me 
know  that  it  would  disturb  the  harmony  of  the  system,  and  be  altogeth- 
er  improper  for  me  to  make  myself  the  ultimate  end  of  my  actions  ; 
since  I  am  so  infinitely  little  in  comparison  with  my  Creator,  and  so 
inconsiderable  a  part  of  his  creation.  He  requires  me  and  every  other 
intelligent  creature,  to  make  a  common  interest  with  himself — to  seek 
first  the  kingdom  of  God  and  his  righteousness.  To  seek  his  right- 
eousnesa,  is  to  seek  a  personal  conformity  to  his  moral  image  :  and 
this  is  done  by  all  who  seek  first  the  kingdom  of  God  ;  that  is,  who 
make  it  their  chief  end  to  advance  its  holy  interests.  And  this  agrees 
with  the  third  Article  of  the  doctrinal  scries,  which  represents  the  Su- 
preme  Being  as  establishing  a  moral  government  over  the  intelligent 
creation.  All  his  rational  creatures  are  required  to  possess  a  holy 
character.  To  possess  such  a  character,  is  a  duty  they  owe  to  the 
eternal  King,  to  their  fellow  subjects,  and  to  themselves. 

The  next  Article  in  our  doctrinal  series,  relates  to  the  fall  of  man. 
By  the  fall,  man  withdrew  allegiance  from  his  Creator,  and  became  an 
enemy  to  his  fellow  creatures.  And  though  he  did  not  cease  to  love 
himself,  his  love  lost  its  dutiful  character,  and  he  wronged  his  own 
soul.  "  O  Israel,  thou  hast  destroyed  thyself  j'^  is  applicable  to  every 
transgressor  of  the  divine  law. 

The  next  two  Articles  present  to  our  view  an  atonement,  provided 
for  the  children  of  Adam,  and  freely  offered  to  every  one  who  comes 
v.'ithin  the  sound  of  the  gospel.  And  docs  not  this  ample  provision 
for  our  redemption,  and  this  kind  offer,  lay  every  one  of  us  under  obli- 
gation  to  return  to  God  through  Jesus  Christ  ?  And  does  not  every 
one  owe  this  duty  to  himself,  as  well  as  to  the  merciful  Redeemer  ?  If 
our  country  were  visited  with  sore  famine,  and  we  were  dying  with 
hunger,  should  some  one,  at  great  pains  and  peril,  procure  and  present 
us  a  supply  of  food,  would  not  duty,  both  to  our  benefactor  and  to  our- 
selves,  require  us  to  eat  and  live  ? 

The  doctrines  contained  in  the  eighth,  ninih,  and  tenth  Articles,  ex- 
hibit the  distinguishing  grace  that  is  displayed  in  the  conversion  of 
sinners.  But  there  is  nothing  in  these  doctrines  calculated  to  make 
us  neglect  personal  duties — nothing  to  destroy  the  force  of  those  com- 
mands which  require  all  men  to  believe  on  the  Son  of  God  and  be  sa- 
ved. These  discriminating  doctrines  do  not  impose  an  obligation  on 
a  part  of  the  race  to  neglect  their  duty,  and,  sluggard-like,  to  sleep 
away  their  day  of  grace.  They  do  not  suppose  the  non-elect  to  be 
discharging  any  duty,  by  continuing  in  impenitence  and  unbelief,  and 
thus  losing  their  souls.  But  while  these  doctrines,  when  properly  un- 
derstood, have  no  tendency  to  make  the  despisers  of  gospel  grace  feel 
innocent  in  the  neglect  of  the  duties  they  owe  themselves,  they  are 
calculated  to  render  grateful  them  who,  like  the  son  in  the  parable,  at 
first  refused  to  go  and  work  in  their  father's  vineyard,  but  afterwards  re- 
pented and  went.  Though  even  these  did  not  commence  their  atten- 
tion to  religion,  from  any  knowledge  or  belief  of  their  own  election, 
but  rather  from  a  conviction  of  their  needy  condition  ;    yet  they  now 


rmsOKAL  DUTIES.  569 

ascribe  that  conviction  and  the  change  which  ensued,  to  that  distin- 
guishing goodness  of  God  which  these  doctrines  assert.  May  M'e  not 
show  forth  the  praises  of  Him  who  hath  called  us  out  of  darkness  into 
his  marvelous  light,  and  yet  not  be  considered  as  thereby  furnishing 
an  excuse  for  them  who  abide  still  in  darkness,  and  prefer  it  to  light, 
because  their  deeds  are  evil  ? 

The  obligation  to  personal  duties  accords  with  the  doctrine  of  a 
general  judgment,  in  which  every  man  must  give  account  of  himself  to 
God.  Every  individual  of  the  race  must  stand  before  God  in  judgment, 
and  receive  a  sentence  of  approbation  or  condemnation  which  shall 
never  be  revoked.  And  this  sentence  will  be  according  to  the  char- 
acter which  is  formed  in  this  life.  Can  any  one  consider  this  funda- 
mental  Article  in  the  Christian  scheme,  and  not  feel  that  he  has  per- 
sonal duties  to  perform  1  All  which  others  can  do  for  him,  will  fail  of 
preparing  him  for  this  solemn  account,  should  he  neglect  a  personal 
attention  to  the  concerns  of  his  soul.  Let  the  doctrine  of  a  general 
judgment  have  its  practical  influence,  and  its  tendency  will  be  power- 
ful in  constraining  us  to  take  heed  to  ourselves.  Wc  knov/  this  was 
its  influence  on  the  holy  apostles.  "Wherefore  we  labor,"  say  they, 
"that  whether  present  or  absent,  we  may  be  accepted  of  him.  For  we 
must  all  appear  before  the  judgment  seat  of  Christ ;  that  every  one 
may  receive  the  things  done  in  his  body,  according  to  that  he  hath 
done,  whether  it  be  good  or  bad." 


REMARKS. 

1.  In  view  of  this  Division  of  our  practical  system,  we  are  led  to 
remark  upon  the  important  diffei'ence  between  one's  taking  care  of 
liimself  from  selfish  motives,  and  his  doing  it  as  a  part  of  his  duti/. 
That  man  who  is  influenced  by  selfish  motives  in  preserving  his  life, 
may,  without  any  change  of  character,  become  a  suicide :  but  he  who 
preserves  his  life  as  a  matter  of  duty,  will  never  feel  that  he  has  a  right 
to  leave  his  post  till  he  is  called  away  by  Him  who  placed  him  there. 
He  who  is  governed  by  nothing  better  than  selfish  motives  in  preserv- 
ing his  health,  may  sacrifice  it  to  his  intemperate  desires,  when  they 
plead  hard  to  be  gratified.  They  who  are  industrious  from  selfish  mo- 
tives, may  from  similar  motives  become  idle  :  but  that  industry  which 
results  from  a  sense  of  obligation  to  God,  will  not  be  exchanged  for 
idleness.  There  is  a  great  diflerenco  between  that  vindication  of  one's 
character  which  is  prompted  by  self-love,  and  that  which  is  underta- 
ken from  love  to  God  and  a  desire  for  usefulness.  A  man  who  is  so 
sensitive  as  to  expose  his  life  in  a  single  comba.t,  in  defense  of  his  sul- 
lied reputation,  may  afterwards  rob  himself  of  every  thing  like  a  rep- 
utable character,  by  indulging  in  the  most  degrading  vices.  His  sen- 
sibility and  insensibility  proceed  from  a  common  source.  So,  that  man 
who  has  once  been  zealously  engaged  in  seeking  salvation,  but  merely 
for  the  sake  of  securing  his  own  happiness,  may  after  all  this  not  only 
neglect  that  salvation,  but  treat  it  with  entire  contempt. 

Let  no  man  think  that  he  discharges  that  class  of  duties  which  are 
personal,  merely  because  he  loves  himself  and  seeks  his  own  happi- 


570  PERSONA!,  DUTliiS. 

ness.  Duties  of  every  sort  suppose  that  there  exists  a  fundamental  dif' 
ference  between  right  and  wrong  ;  and  they  imply  an  obligation  to  do 
right  and  to  avoid  doing  wrong.  The  rule  of  right  applies  as  much  to 
"what  we  are  to  do  directly  for  our  own  good,  as  to  that  which  we  are 
to  do  for  the  good  of  others.  The  authority  of  God  is  to  be  acknowl- 
edged  in  the  one  case,  as  much  as  in  the  other.  We  are  not  our  own, 
even  when  we  are  attending  to  our  own  concerns  and  providing  for 
ourselves.  There  is  One  whose  we  are,  and  whom  it  is  our  duty  to 
serve.  When  we  are  engaged  in  personal  duties,  our  motives  should 
not  terminate  upon  ourselves  ;  but  even  now  we  should  seek  to  qualify 
ourselves  the  better  to  glorify  God  in  our  body,  and  in  our  spirit,  which 
are  His. 

2.  In  this  Division  of  second  table  duties,  every  man  finds  some- 
thing for  himself  to  do,  and  something  to  do  for  himself.  There  are 
many  things,  as  we  have  seen,  that  he  can  do  for  himself  more  conve- 
niently than  any  other  can  do  for  him ;  and  some  there  are,  which,  if 
he  does  not  do  for  himself,  must  forever  be  left  undone.  And  this  lat- 
ter  class  are  such  as  are  altogether  indispensable  to  his  well  being.  A 
holy  character,  preserved  or  recovered,  is  essential  to  the  well  being  of 
every  intelligent  creature.  Without  it,  he  can  be  neither  amiable  nof 
happy.  Without  it,  he  must  bo  at  variance  with  that  holy  dominion 
that  ruleth  over  all ;  nor  can  he  have  peace  within  his  own  breast. 
Rational  existence,  in  connection  with  a  holy  character,  is  a  blessing  ; 
but  if  not  connected  with'such  a  character,  it  will  prove  a  curse.  And 
there  is  no  way  by  which  holiness  of  character  can  be  possessed  and 
maintained,  except  by  the  performance  of  personal  duties.  Whatever 
may  be  done  by  our  fellow  creatures,  or  by  our  Creator,  for  us,  does 
not  render  them  unnecessary.  Our  Creator  can  afford  us  more  imme- 
diate and  effectual  aid  than  all  creatures  combined  ;  for  he  can  work 
in  us  both  to  will  and  to  do  ;  but  this  does  by  no  means  render  our 
own  efforts  unnecessary  ;  it  is  still  indispensable  to  our  salvation,  that 
we  ourselves  should  will  and  do  the  things  which  are  commanded  us 
of  God.  Though  dependent,  we  are  nevertheless  voluntary  agents,  and 
must  be  active  in  the  performance  of  every  duty.  If  our  duties  be  not 
done  by  us,  and  if  they  be  not  done  heartily  to  the  Lord,  we  shall  fall 
under  the  condemnation  of  the  slothful  servant  who  hid  his  Lord's 
money. 

Let  every  one  who  has  arrived  at  this  part  of  our  practical  system, 
pause  and  ask  himself,  Avhether  he  is  conscientiously  discharging  that 
class  of  duties  which  relate  to  himself,  and  particularly  to  his  immor- 
tal interests.  Let  him  say,  Here  is  an  intelligent  being  whom  I  call 
myself — the  only  being  whose  actions  render  me  lovely  or  unlovely, 
well  or  ill-deserving  ;  the  only  being  for  whose  actions  I  am  in  the 
fullest  sense  accountable.  This  being,  I  am  assured,  is  now  in  a  state 
of  merciful  probation.  To  me,  among  others,  is  the  grace  of  God 
sent ;  and  I  am  cautioned  not  to  receive  it  in  vain.  I  am  reminded 
that  if  I  am  wise,  I  shall  be  wise  for  myself,  but  if  I  scorn,  that  I  alone 
shall  bear  it.  Have  I  acted  the  part  of  wisdom,  by  fleeing  for  refuge 
to  lay  hold  on  the  hope  set  before  me  ?  If  I  have  not,  what  am  I  re- 
solving to  do  ?  Shall  I  be  so  unnatural  as  to  neglect  the  duties  which 
I  owe  to  myself— to  my  better  part  ?     Shall  I  suffer  my  soul,  my  own 


KETROSPECT PART  III.  571 

soul,  to  be  lost,  through  a  careless  inattention  to  the  demands  it  makes 
upon  me  ?  For  its  iniquities  I  am  responsible  ;  and  if  the  whole  moral 
system  condemn  these  iniquities,  it  exerts  no  influence  to  rescue  my 
soul  from  the  curse  of  the  law,  unless  I  also  condemn  them.  Shall  I, 
by  holding  fast  deceit  and  neglecting  to  wash  in  the  fountain  opened 
for  sin  and  uncleauness,  suffer  my  soul  to  remain  forever  under  the 
dominion  of  sin,  and  the  holy  displeasure  of  the  almighty  Ruler  of  the 
universe  ?  "  Awake,"  O  my  soul,  "  awake  to  righteousness  aud  sin 
not;"  otherwise  iniquity  will  be  thy  ruin! 


A  RETROSPECT  OF  PART  III. 


I.  From  the  view  which  has  now  been  taken  of  holy  practice,  we 
are  forcibly  led  to  this  conclusion ;  that  it  is  essential  to  the  system 
of  truth — that  it  is  a  part  of  religion  without  which  none  can  he  saved. 
The  scriptures  make  it  as  necessary  to  salvation,  that  the  life  should 
be  reformed,  as  that  the  heart  should  be  renewed ;  that  sin  should  be 
forsaken,  as  that  it  should  be  repented  of;  that  there  should  be  good 
works,  as  that  there  should  be  faith.  Indeed,  good  works  are  consid- 
ered  as  the  only  satisfactory  proof  that  our  faith  is  any  better  than  that 
of  devils.  The  faith  which  is  not  evinced  by  good  works,  is  repre- 
sented as  dead,  while  a  living  faith  goes  forth  into  such  works,  and  is 
thereby  distinguished  from  its  counterfeit.    Jam.  ii.  17 — 26. 

The  Creator  established  such  a  connection  between  our  souls  and 
bodies,  that  the  members  of  the  body  are  governed  by  the  volitions  of 
the  soul.  If  the  soul  wishes  the  hand  to  rise,  it  rises  ;  the  foot  to 
move,  it  moves,  and  in  the  direction  which  is  wished ;  and  the 
tongue  to  speak,  it  speaks,  and  utters  the  words  which  are  required  of 
it.  Nothing  could  be  more  absurd,  than  to  suppose  that  the  soul  has 
become  renewed  and  cleansed,  while  yet  the  body  keeps  on  in  its  old, 
filthy  course,  unaffected  with  the  change  which  has  taken  place  in  the 
inward  man.  How  absurd,  to  suppose  a  man's  heart  adores  his  Ma- 
ker, while  his  tongue  profanes  his  name  ;  that  his  heart  sanctifies  the 
Sabbath,  while  his  actions  profane  it ;  that  his  heart  is  in  the  house  of 
the  Lord  with  his  people,  while  his  feet  have  carried  him  to  a  party 
of  pleasure  among  the  irreligious  and  profane.  We  are  assured  by  an 
apostle,  that  if  any  man  seem  to  be  religious  and  bridleth  not  his 
tongue,  his  religion  is  vain  ;  but  such  a  conclusion  could  not  be  fairly 
drawn,  were  it  not  that  the  heart  had  control  of  the  tongue.  The  Bi- 
ble considers  an  external  profanation  of  the  Sabbath,  as  the  most  deci. 
sive  evidence  that  we  do  not  heartily  reverence  the  day;  and  our  forsa- 
king the  assembling  of  ourselves  together  with  God's  people,  as  full 
proof  that  our  hearts  are  not  with  them.  Our  actions  are  always  con. 
sidered  as  the  best  index  of  our  character.      It  is  so  in  relation  to  our 


Oi'2  RETROSPECT PART  III. 

character  as  Christians.  Doing  the  will  of  God,  is  made  higher  evi- 
dence of  our  interest  in  Christ,  than  anything  else,  because  it  is  the 
v/holc  system  of  truth  perfected.  Tt  supposes  the  truth  has  been  be- 
lieved and  loved,  and  now  it  is  acted  out.  The  host  proof  a  man  can 
give,  that  he  believes  and  loves  the  truth,  is  to  regulate  all  his  actions 
by  it. 

A  change  of  heart  effects  a  greater  alteration  in  the  lives  of  some, 
than  of  others.  The  heart  of  every  man  is  equally  in  need  of  a  I'eno- 
vation  ;  for  all  hearts  are  by  nature  entirely  depraved :  but  every  man's 
external  conduct  is  not  equally  out  of  rule,  and  therefore  a  renovation 
of  heart  will  produce  a  greater  alteration  in  some  men  than  in  others. 
But  the  internal  change,  according  to  the  degree  of  its  perfection,  will 
in  every  instance  effect  an  alteration  in  the  external  conduct,  in  pro- 
portion  as  such  an  alteration  is  needed.  When  idolaters  have  had 
their  hearts  changed,  they  have  turned  from  idols  to  the  service  of  the 
living  and  true  God.  1  Thess.  i.  9.  When  magicians,  who  had  gain- 
ed their  living  by  diabolical  arts,  have  been  renewed  in  their  mind, 
they  have  renounced  these  arts,  aad  destroyed  their  books.  Acts  xix. 
19.  When  Saul,  the  Pharisee  and  the  persecutor,  became  a  regenera- 
ted  man,  he  not  only  gave  up  his  Pharisaic  system  of  doctrines  for  the 
truth  as  it  is  in  Jesus,  but  also  ceased  to  persecute  the  Christians,  and 
preached  the  faith  which  he  once  destroyed. 

The  internal  change,  in  some  instances,  takes  place  so  late  in  a  man's 
life,  as  to  afford  but  little  time  for  it  to  be  evinced  by  an  external  ref- 
ormation. This  was  the  case  with  the  penitent  thief,  whose  conver- 
sion preceded  his  death  by  but  a  few  minutes.  But  late  as  it  was,  even 
he  gave  some  evidence  of  its  genuineness,  by  a  change  in  his  external 
conduct.  He  left  off  reviling  the  Savior  ;  (for  it  is  evident  that  both 
the  thieves  were  at  first  united  in  this  thing;)  he  reproved  his  fellow 
for  continuing  to  do  it;  he  acknowledged  the  justice  of  his  own  con- 
demnation ;  openly  avowed  his  belief  in  the  divine  mission  of  Him 
who  was  then  dying  for  a  guilty  world  ;  and  committed  his  eternal  in- 
terests  into  His  almighty  hands.  Had  this  convei't  lived,  he  would 
most  certainly  have  been  an  entirely  different  man  from  what  he  Avas 
before.  He  would  h  ive  stolen  no  more,  but  would  rather  have  labor- 
ed, working  with  his  hands.  Eph.  iv.  28.  He  would  have  evidenced 
that  merciful  change  which  was  wrought  within  him,  by  a  lite  of  piety 
towards  God  and  uprightness  towards  men. 

H.  In  review  of  this  Part  of  our  work,  it  is  easy  to  see,  why  the 
scriptures  represent  a  life  of  disobedience  as  being  sufficient  to  annul  ev- 
ery claim  to  the  character  of  ■piety.  If  any  urge  a  claim  to  be  the  chil- 
dren of  faithful  Abraham,  while  their  works  are  unlike  to  his,  their 
claim  is  disallowed.  John  viii.  S3,  39,  40.  The  highest  claims  to  the 
favor  of  the  Judge,  are  represented  as  set  aside  by  this  single  circum- 
stance,  that  the  men  who  make  them  are  loorkers  of  iniquity.  Matt. 
vii.  21 — 23.  The  man  who  hoars  the  sayings  of  Christ  and  d,oes  them 
not — no  matter  what  he  believes,  nor  how  many  happy  feelings  are 
within  his  breast — builds  his  hopes  upon  the  sand.  Matt.  vii.  26.  The 
apostle  James  represents  those  professed  Christians,  whose  practice 
was  not  conformed  to  the  word  of  truth,  as  men  who  deceived  them- 
selves. Jam.  i.  22.      The  apostle  John  informs  us,  that  if  we  say  we 


RETROSPECT PART  III.  578 

have  fellowship  with  God,  and  walk  in  darkness,  (that  is,  moral  dark- 
ness,) we  lie  and  do  not  the  truth.  And  Paul  says,  "  Be  not  deceiv. 
cd  ;  God  is  not  mocked  ;  for  whatsoever  a  man  soweth,  that  shall  he 
also  reap  :  for  he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap  cor. 
niption."    Gal.  vi.  7,  8. 

But  is  it  not  true,  that  all  who  are  born  of  the  Spirit  will  enter  into 
the  kingdom  of  God?  Most  certainly;  but  not  all  who  think  they 
have  experienced  this  change.  And  an  unchanged  life  is  full  proof  of 
an  unchanged  heart :  for  "  a  good  tree  can  not  bring  forth  evil  fruit." 
Matt.  vii.  18.  They  who  habitually  do  the  lusts  of  the  devil,  are 
manifestly  his  children.    John  viii.  44.    1  John,  iii.  10. 

III.  In  this  retrospect  of  the  practical  system,  it  may  be  useful  to 
show  wherein  the  obedience  of  Christians  differs  from  that  of  all  other 
creatures  on  earth  and  in  heaven. 

First.  The  obedience  of  true  Christians  diflfers  from  that  of  all 
other  men  upon  earth.     The  difference  consists  in  these  three  things  : 

1st,  There  is  an  inwartZ  and /toZj/prmcipZe  to  their  obedience.  They 
have  not  only  clean  hands,  but  a  pare  heart.  They  not  only  do  good, 
but  are  good.  They  walk  uprightly,  and  they  are  upright  in  heart. 
They  love  God,  as  wcW  as  keep  his  commandments.  They  not  only 
do  their  neighbors  good,  but  they  love  them,  even  when  their  love  is  not 
reciprocated.  Their  love  is  of  a  more  excellent  nature  than  that  which 
actuates  other  men.  "  The  righteous  is  more  excellent  than  his  neigh- 
bor." This  is  the  testimony  of  that  God  who  searches  all  hearts,  and 
is  no  respecter  of  persons.  In  the  righteous  man  there  is  a  principle 
of  action,  which  does  not  exist  in  his  unconverted  neighbor.  Here  is 
an  important  point  of  difference  between  such  as  are  born  of  God,  and 
all  other  men.  But  it  should  not  be  forgotten,  that  there  is  also  a  point 
of  resomblance  between  them;  since  it  is  a  revealed  truth,  that  there 
is  not  a  just  man  upon  earth,  who  doeth  good  and  sinneth  not.  Sin 
exists  in  the  hearts  of  both  saints  and  sinners ;  but  holiness  exists  in 
the  hearts  of  the  saints  alone. 

2d!y.  The  true  followers  of  the  Lamb  strive  against  all  sin,  and 
seek  for  entire  conformity  to  the  will  of  God.  It  is  their  sincere 
prayer  to  God,  that  he  would  order  their  steps  in  his  word,  and  let  no 
iniquity  have  dominion  over  them.  Ps.  cxix.  133.  As  they  watch 
against  every  sin,  so  thoy  repent  of  every  sin  of  which  they  become 
convinced.  They  are  sensible  of  a  deficiency  in  their  obedience,  but 
they 'do  not  allow  themselves  in  it;  for  they  have  respect  to  all  God's 
commandments.  They  never  feel  or  pretend  that  they  are  without 
sin  ;  but  sinless  perfection,  and  notliing  short  of  it,  is  the  mark  towards 
which  they  press.  In  this  particular,  their  obedience  differs  from  that 
of  all  other  men.  There  are  none  others  who  watch  against  every 
sin,  and  aim  at  entire  and  constant  obedience  to  the  whole  will  of  God  ; 
seeking  to  bring  all  their  outward  actions,  and  all  the  affections  of  their 
heart,  into  complete  subjection  to  that  will. 

3rdl3^  The  ob-dience  of  the  men  of  grace,  differs  from  that  of  all 
other  men  in  this  ;  it  heartily  disclaims  all  its  own  merits.  We  would 
by  no  means  assert  that  they  have  no  spiritual  pride.  There  is  no  sin 
which  troubles  them  more.  But  this  ic  certainly  true  of  them  all,  that 
thev  sincerely  disclaim  the  merit  of  their  best  services.     Many  a  time 

72 


574  KETROSPECT PAKT    III. 

they  blush  to  lift  up  their  faces  before  God,  because  their  obedience  is 
80  very  imperfect.  When  their  holiest  works  are  done,  they  cry,  "If 
thou.  Lord,  shouldst  mark  iniquities,  O  Lord,  who  shall  stand  ?"  While 
Nehemiah  prayed  that  God  would  not  wipe  out  those  good  deeds  which 
he  had  done,  with  the  next  breath  he  prayed  to  be  spared  according 
to  the  greatness  of  his  mercy.  Neh.  xiii.  14,  22.  What  man  ever 
made  greater  attainments  in  holiness  than  Paul ;  yet,  as  to  anything  of 
the  nature  of  merit,  he  I'enounced  it  all  for  that  righteousness  which  is 
by  faith.  When  he  had  no  works  of  righteousness,  except  such  as 
were  wholly  influenced  by  selfish  motives,  he  thought  he  deserved 
heaven  :  but  now  after  he  had  made  great  advances  in  real  holiness, 
he  felt  that  he  deserved  hell ;  not  only  because  he  once  hated  Christ  and 
persecuted  his  followers,  but  also  because  his  love  to  Him  and  them, 
was  still  criminally  deficient. 

With  these  three  distinctive  marks  of  the  Christian's  obedience  in 
view,  I  shall  attempt  to  show  wherein  he  essentially  differs  from  three 
characters  which  are  found  among  men,  viz  :  the  moralist,  the  formal- 
ist, and  i\\e  false  convert. 

(L)  The  good  works  of  the  Christian  differ  from  those  of  the  mere 
moralist.  They  have  a  decided  superiority,  both  in  the  motives  from 
which  they  proceed,  and  the  greater  number  of  objects  which  they  em- 
brace. The  moral  man  is  actuated  by  no  motives  which  rise  above 
self,  and  he  leaves  out  of  his  good  works,  the  duties  of  the  first 
table  of  the  law.  Or  if,  to  give  himself  a  better  reputation,  he  should 
include  some  of  these,  he  will  leave  out  others  which  are  of  equal  obli- 
gation. Perhaps  he  may  refrain  from  the  grosser  profanations  of  the 
Sabbath,  and  may  frequent  the  sanctuary,  while  he  makes  no  con- 
science of  worshiping  God  in  his  family,  or  closet.  He  well  knows 
that  the  Redeemer  has  erected  a  standard  of  reconciliation  in  this  world 
of  rebellion,  requiring  all  the  children  of  Adam  to  repair  to  it ;  yet  he 
feels  it  to  be  no  part  of  his  duty  to  espouse  this  holy  cause,  or  seek  its 
advancement.  His  good  works  do  not  properly  regard  God  ;  nor  do 
they  extend  to  men,  considered  as  the  subjects  of  God's  dominion,  or 
as  needing  the  grace  of  the  gospel.  But  the  good  works  of  the  Chris- 
tian  equally  respect  both  tables  of  the  law.  He  fears  God  and  regards 
man.  He  regards  the  bodily  wants  of  his  fellow  man  ;  but  for  his  soul 
he  has  a  deeper  concern.  Nor  does  this  concern  remain  concealed 
in  his  heart ;  it  draws  forth  many  efforts  for  the  salvation  of  that  soul, 
for  which  the  precious  blood  of  Christ  has  been  shed. 

The  moralist,  without  any  sanctification  of  heart,  without  including 
the  duties  of  godliness  among  his  good  works,  and  with  a  veiy  maimed 
obedience  to  the  externals  of  the  second  table  of  the  law,  makes  great  de- 
pendence  on  the  meritoriousness  of  his  conduct,  and  flatters  himself 
that  his  Judge  will  not  inflict  the  penalty  of  the  law  on  a  man  who  has 
come  so  near  to  an  entire  observance  of  its  precepts.  While  the  believer 
in  Christ,  with  a  sanctified  heart,  and  a  life,  not  only  of  morality,  but 
also  of  piety,  feels  the  need  of  a  better  righteousness  than  his  own,  and 
would  be  in  perfect  despair,  were  it  not  for  that  foundation  of  hope  which 
God  has  laid  in  Zion. 

(2.)     The  obedience  of  the  Christian  differs  materially  from  that  of 
the  formalist.     By  the  formalist,  is  intended  the  man  who,  in  his  obc- 


KKTROSPECT — PART    III.  575 

dience,  includes  the  forms  of  religion,  without  feeling  the  necessity  of  a 
renovation  of  heart.  He  differs  from  the  moralist  in  this ;  that,  with 
the  same  ultimate  end  of  action,  he  adds  to  his  good  works  the  services 
of  religion.  The  Pharisee  of  the  scriptures,  is  an  exact  illustration  of 
the  character  in  question.  There  is  much  religion,  or  apparent  godlu 
ness,  in  the  good  works  of  a  Pharisee.  He  has  a  Sabhath  and  a  syna- 
gogue ;  he  prays,  yea,  makes  long  prayers  ;  and  fasts  as  well  as  prays. 
He  pays  tithes  to  the  Lord's  treasury  of  all  that  he  possesses  ;  and  is  so 
zealous  in  propagating  his  religion,  that  he  will  compass  sea  and  land 
to  make  proselytes  to  it.  And  yet  we  are  assured  by  Christ  himself, 
that  except  our  righteousness  exceed  that  of  the  Pharisees,  we  shall 
in  no  case  enter  into  the  kingdom  of  heaven.  Matt.  v.  20.  From 
what  was  said  by  Christ  and  his  apostles  concerning  the  religion  of 
the  Pharisees,  it  is  easy  to  discover  the  material  points  wherein  con- 
sisted its  deficiency.  Their  religion  was  all  of  it  of  an  unregenerate 
character.  It  had  no  higher  source  than  unrenewed  nature,  and  was 
therefore  nothing  better  than  perfect  selfishness.  Luke  xi.  39.  John 
iii.  9,  10.  Their  religion  was  not  only  selfish,  but  also  self-righteous ; 
as  it  led  them  to  depend  on  the  meritoriousness  of  their  own  perform- 
ances. All  their  works  they  did  to  be  seen  of  men,  or  to  be  seen  of 
God,  from  motives  equally  selfish  :  for  we  ought  to  understand  that 
vain  ambition  and  self-righteousness  both  proceed  from  one  corrupt 
fountain.  Matt,  xxiii.  5.  Luke  xviii.  11,  12.  Even  in  externals, 
(on  which  they  made  their  whole  dependence,)  their  religion  was  quite 
maimed.  They  tithed  mint,  anise,  and  cummin,  but  omitted  the  weight- 
ier matters  of  the  law.  They  made  long  prayers,  but  devoured  wid- 
ows' houses.     Matt,  xxiii.  14,  23. 

Between  such  a  character,  in  all  its  various  shades,  and  the  true  Chris- 
tian, there  is  a  radical  difference.  The  Christian,  as  well  as  the  Phari- 
see, keeps  holy  the  Sabbath,  attends  on  the  sanctuary,  prays,  and  some- 
times adds  fasting  to  his  prayers.  He,  too,  tithes  his  mint,  anise,  and 
cummin  ;  or,  in  other  words,  he  is  precise  in  comparatively  small 
things,  which  he  knows  ought  not  to  be  left  undone  ;  but  he  does  not 
make  this  a  pretext  for  omitting  the  weightier  matters  of  the  laM'. 
The  child  of  God  sometimes  makes  long  prayers,  especially  when  he 
gets  alone  in  his  closet ;  but  he  does  not  do  it  for  a  pretense,  to  enable 
him  with  more  ease  to  devour  widows'  houses.  On  the  contraiy,  his 
religion  prompts  him  to  visit  the  fatherless  and  widows  in  their  af- 
fliction, and  to  impart  to  them  not  only  instructions  for  their  minds, 
but  also  needed  refreshments  for  their  bodies.  Jam.  i.  27.  The  zeal- 
ous Christian  will  compass  sea  and  land,  or  give  his  money  to  bear 
the  expenses  of  those  missionaries  who  ere  able  and  willing  to  do  it, 
that  the  gospel  may  be  preached  to  Gvery  creature.  And  this  he  does, 
not  for  the  sake  of  building  up  a  party,  but  to  enlarge  the  empire  of 
Christ,  and  save  from  sin  and  misery  the  souls  of  his  fellow  men.  In 
observing  the  tradition  of  the  elders  and  other  uncommanded  ceremo- 
nies, Pharisees,  no  doubt,  surpass  the  disciples  of  Christ  in  zeal  and 
apparent  self-denial ;  but  in  keeping  all  the  commandments  of  God, 
whether  in  relation  to  the  duties  of  the  first  or  second  table  of  the  law, 
Christians  will  be  more  punctiliously  exact  than  they.  And  yet  with 
all  this  superiority  over  them  in  external  obedience,  they  would  not 


576  RETROSPECT PART    III. 

dare  to  hope  for  acceptance,  unless  they  could  discover  evidence  that 
God  had  taken  away  the  stony  heart  out  of  their  flesh,  and  given  them 
a  heart  of  flesh.  Nor  is  this  all  the  difference  ;  for  while  Pharisaic 
formalists  depend  on  a  maimed  external  obedience  as  their  justifying 
righteousness,  Christians,  in  this  respect,  renounce  their  obedience, 
both  that  which  is  external  and  internal,  and  throw  themselves  as.  ill. 
deserving  creatures  on  the  mercy  of  God,  which  is  manifested  through 
the  death  of  his  Son. 

(3.)  The  good  works  of  the  true  convert,  differ  essentially  from 
those  of  the  false  convert.  Though  the  false  convert  has  a  shade  of 
character  different  from  the  moralist  and  the  formalist,  yet  it  is  not 
the  character  of  him  who  is  born  from  above.  The  moralist  depends 
on  unregenerate  morality,  and  the  Pharisee  on  unregeuerate  religion  ; 
but  the  false  convert,  discarding  the  schemes  of  both,  professes  to 
build  all  his  hopes  of  heaven  on  the  renewal  of  his  heart,  and  justifi- 
cation through  the  atonement  of  Christ.  He  trusts  that  he  has  experi- 
enced this  change,  and  that  he  has  been  accepted  in  the  Beloved.  But 
the  fact  is,  that  he  has  experienced  no  fundamental  change  ;  for  self 
has  not  been  dethroned.  In  his  very  reformation  he  brings  forth  fruit 
unto  himself.  He  talks  of  Christ  and  free  grace  ;  but  he  has  not  been 
divorced  from  the  law  and  united  to  the  Savior.  His  inward  experi- 
ences are  converted  into  self-righteousness,  as  much  as  the  morality 
of  the  moralist,  or  the  religious  services  of  the  formalist. 

Even  the  external  obedience  of  the  true  Christian,  is  commonly  dis- 
tinguishable from  that  of  false  converts.  One  mark  of  distinction  is 
this ;  it  is  more  universal,  extending  to  every  duty  which  we  owe  to 
God  and  man — every  duty  to  society  at  large,  every  relative,  and  every 
personal  duty.  It  is  more  persevering.  The  love  and  obedience  of 
many  false  converts,  wax  cold  and  come  to  nothing.  They  appear  to 
run  well  for  a  while,  and  then  are  hindered,  and  stop  before  the  race 
is  finished.  They  make  shipwreck  of  faith  and  a  good  conscience. 
It  is  concerning  the  false  convert  that  the  inquiry  is  made,  "  Will  he 
always  call  upon  God?"  But  the  obedience  of  the  true  believer  will 
endure  to  the  end.  "  The  righteous  shall  hold  on  his  way."  His 
way  is  the  way  of  holiness  ;  and  he  can  not  hold  on  in  this  way,  with- 
out persevering  in  a  life  of  obedience.  The  external  obedience  of 
such  as  are  upright  in  heart,  is  more  uniform  than  that  of  false  con- 
verts. In  the  religion  of  the  latter,  there  are  apt  to  be  great  breaks. 
In  some,  the  greater  part  of  the  intervals  between  seasons  of  special 
revival  in  the  place  where  they  live,  there  will  be  an  interruption  in 
their  religion.  During  these  intervals,  nothing  will  appear  to  distin- 
guish  them  from  such  as  make  no  pretension  to  an  acquaintance  with 
Christ  and  his  salvation.  Such  great  interruptions,  and  especially 
when  repeated,  do  not  characterize  the  religion  of  the  men  of  grace. 
They  are  compared  to  a  tree  planted  by  the  rivers  of  water,  thatbringeth 
forth  its  fruit  in  season,  and  whose  leaf  does  not  wither — and  to  a  tree 
that  in  the  year  of  drought  does  not  cease  from  yielding  fruit.  Ps.  i.  3. 
Jer.  xvii.  8. 

Another  thing  wherein  true  believers  visibly  excel  false  converte, 
is  this  :  their  character,  as  it  respects  obedience  to  the  laws  of  Christ, 
IS  continually  improving.     False  converts  are  apt  to  have  the  most  en- 


RETROSPECT — PART    III.  577 

gagedness  in  religion  at  the  very  outset ;  but  with  true  converts  it  is 
clirectl)^  the  reverse.  The  reUgion  of  the  former  resembles  the  close 
of  the  day,  when  the  light  is  constantly  decreasing,  till  it  ends  in  the 
darkness  of  night ;  but  the  religion  of  the  latter  is  well  illustrated  by 
the  dawn  of  the  morning,  when  the  light  gains  upon  the  darkness,  till 
it  terminates  in  the  perfect  day.  Prov.  iv.  18.  And  is  it  not  mani- 
fest to  every  observei',  that  in  the  visible  family  of  Christ,  both  these 
characters  are  to  be  found  ?  We  are  not,  however,  to  consider  all 
those  to  be  true  Christians,  whose  religion  holds  out  to  the  end  of  their 
life.  As  the  religion  of  the  Pharisee  may  endure  to  the  end,  so  it  may 
be  with  that  of  some  false  converts.  One  way  that  the  religion  of 
true  believers  is  to  be  distinguished  from  that  of  false  converts,  is  by 
its  humility.  They  walk  humbly  with  God.  They  do  not  think  very 
highly  of  their  good  works.  It  is  graceless  professors  who  imagine 
themselves  to  be  rich  and  increased  in  goods,  and  in  need  of  nothing. 
Revel,  iii.  17.  It  is  those  who  are  running,  and  that  with  speed,  the 
race  set  before  them,  who  are  most  sensible  they  have  not  yet  reached 
the  mark.  It  is  those  who  pray  the  most,  who  will  be  the  most 
ashamed  that  they  pray  so  little.  They  who  feel  and  do  most  for  the 
salvation  of  the  souls  of  men,  will  wonder,  more  than  others,  why  they 
feel  and  do  so  little.  But  \';'hen  the  hearts  of  men  are  under  the  do- 
minion  of  pride,  the  more  they  do,  the  more  highly  will  they  be  apt  to 
think  of  themselves.  Such  will  seem  to  say,  as  one  of  their  number 
did,  "  Come,  see  my  zeal  for  the  Lord." 

It  is  not  difficult  to  discover  the  reason,  why  there  should  be  a  dif- 
ference between  the  good  works  of  the  regenerated,  and  those  of  all 
other  men.  In  the  sight  of  God,  who  looketh  not  on  the  outward  ap- 
pearance,  but  on  the  heart,  we  can  see  that  no  works  but  theirs  can  be 
considered  as  good  ;  for  none  others  are  done  from  a  good  motive. 
Nor  is  it  difficult  to  see  why  a  true  work  of  grace  in  the  heart,  should 
issue  in  a  different  course  of  external  conduct  from  that  which  is  ef- 
fected  by  any  other  means.  That  outward  obedience,  whether  it  con- 
sist in  morals  or  religion,  which  is  not  the  effect  of  a  real  change  of 
heart,  is  in  a  sense  mechanical.  It  is  made  at  will,  with  different  ob- 
jects in  viev/ ;  and  therefore  among  a  variety  of  persons,  this  obedi- 
ence and  these  good  works  may  consist  of  different  things  ;  since  some 
will  comprehend  a  greater,  and  some  a  less  number  of  particulars  in 
their  practical  system.  Such  a  system  is  without  any  proper  symme- 
try  in  its  diflerent  parts.  But  that  outward  obedience  which  is  the 
fruit  of  an  inward  cleansing  or  renovation  of  nature  v/ill  be  universal, 
extending  to  all  the  commands  of  God  ;  and  must  therefore  be  the  same 
in  all  who  experience  it.  When  the  tree  is  made  good,  the  fruit  must 
be  good.  When  a  clean  heart  is  created  and  a  right  spirit  put  within 
us,  the  reformation  which  ensues  is  not  mechanical,  but  natural.  As 
the  transparent  lamps  with  which  the  streets  of  a  city  are  filled,  emit 
the  light  in  every  direction,  so  it  is  with  the  men  into  whose  hearts 
God  hath  shined  to  give  Ihem  the  light  of  hfe. 

Secondly.     The  obedience  of  the  saints  on  earth,  is  different  from 
that  of  the  inhabitants  of  heaven. 

The  inhabitants  of  heaven  are  either  angels  who  never  sinned,  or 
the  spirits  of  just  men  made  perfect.     The  religion  of  the  saints  on 


578  RETROSFECT — PART    lit. 

earth,  is  perfect  in  its  nature.  Like  the  religion  of  heaven,  it  is  of  a 
disinterested  character.  Their  love  is  without  dissimulation,  and  it 
is  operative.  The  glory  of  God  is  sought,  and  the  manifestations  of 
it  are  the  source  of  enjoyment.  Their  religion  is  also  perfect  in  its 
parts:  and  in  these  there  is  a  manifest  proportion.  They  love  God, 
and  they  also  love  their  fellow  creatures.  They  worship  God,  and 
they  do  good  to  men.  Their  good-will  and  their  good  works  extend 
to  all  men,  and  their  fellowship  extends  to  all  beings  that  are  possessed 
of  a  holy  chai'acter,  whether  in  heaven  or  earth.  There  is  no  part  of 
the  divine  law  to  which  they  refuse  subjection.  They  are  also  per- 
feet,  as  it  respects  their  holding  out  in  obedience  to  the  end  of  life. 
The  law  of  their  God  is  in  their  heart,  and  none  of  their  steps  shall 
slide.  They  go  from  strength  to  strength,  and  wiil  every  one  of  them 
appear  before  God  in  the  Zion  above.  For  such  reasons  as  these,  even 
the  saints  on  earth  are  denominated  perfect  men.  Perfect  is  used  sy- 
nonymously with  upright  in  this  passage  :  "  Mark  the  perfect  man, 
and  behold  the  upright;  for  the  end  of  that  man  is  peace."  Ps. 
xxxvii.  37. 

But  the  perfection  of  the  best  man  on  earth,  differs  widely  from  the 
perfection  of  heaven.  His  perfection  is  deficient  in  degree,  being 
counteracted  by  indwelling  sin.  He  is  holy,  and  yet  he  is  sinful  :  he 
is  spiritual,  and  yet  he  confesses,  "  I  am  carnal,  sold  under  sin."  The 
spirit  lusteth  against  the  flesh,  and  the  flesh  also  lusteth  against  the 
spirit.  Sometimes  he  runs  in  the  way  of  God's  commandments,  and 
at  other  times  he  backslides.  His  obedience  is  not  undeviating  ;  and 
at  his  best  state  he  is  ashamed  of  his  sinful  imperfection.  This  mixed 
character,  made  up  of  the  moral  oppositea,  holiness  and  sin,  is  peculiar 
to  the  saints  on  earth.  There  are  no  other  creatures  in  the  universe 
who  are  in  this  situation.  In  hell,  and  among  the  unregenerate  on 
earth,  depravity  is  entire  ;  and  in  heaven,  among  the  angels  of  God  and 
the  spirits  of  just  men,  holiness  is  entire.  The  character  of  the  saints 
on  earth  does,  therefore,  as  really  differ  from  that  of  the  inhabitants  of 
heaven,  as  from  that  of  wicked  men  and  devils. 

But  even  while  on  earth,  the  external  conduct  of  the  regenerate  is 
so  regulated  by  the  precepts  of  the  Bible,  as  commonly  to  present  a 
kind  of  uniform  obedience  ;  so  that  it  may  be  proper  to  say  of  them, 
and  of  some  of  their  number  in  a  more  emphatic  sense.  They  are 
blameless  and  harmless,  the  sons  of  God,  without  rebuke,  in  the  midst 
of  a  crooked  and  perverse  nation,  among  whom  they  shine  as  lights  in 
the  world.  Phil.  ii.  15.  Their  external  deportment  has  sometimes 
been  such,  that  their  watchful  foes  could  find  no  evil  thing  to  say  of 
them.  Dan.  vi.  4.  But  if  they  should  all  be  enabled  to  live  as  irre- 
proachable lives  as  Daniel,  they  would  discover  faults  in  themselves, 
and  would  make  daily  confession,  not  only  of  the  sin  of  their  fellow 
men,  but  also  of  their  own.  Dan.  ix.  20.  The  distance  between  the 
saints  on  earth  and  the  saints  in  glory,  as  it  respects  perfection  of  cha- 
racter, is  still  great ;  but,  praised  be  God,  the  distance  is  constantly  di- 
minishing. 

It  has  been  shown  that  the  obedience  of  the  saints  on  earth  is  hum- 
ble,  and  not  self-righteous.  In  this  it  differs  from  the  obedience  of  all 
their  fellow  men  ;  yet  it  must  be  acknowledged  that,  through  remain- 


■RETROSl'ECT PART    III.  '  579 

ing  depravity,  there  is  much  of  a  spirit  of  pride  and  self-righteousness 
mingled  with  their  good  works.  But  in  heaven  there  is  nothing  of 
this  ;  not  even  among  those  who  once  inhabited  the  earth.  On  Icav- 
ing  the  earth,  they  cast  away  the  garment  of  self-righteousness,  nor 
will  they  ever  cloths  themselves  with  it  again.  Though  now  their 
obedience  will  rise  to  perfection,  it  will  produce  no  feeling  of  self- 
sufficiency.  Their  deliverance  from  sin  and  ruin,  and  their  estab- 
lishment  in  holiness  and  blessedness,  they  will  ascribe  to  the  blood  of 
the  Lamb.  When  they  stand  on  the  mount  Zion  above,  their  feet  will 
still  remain  on  that  foundation  of  the  sinner's  hope,  which  was  laid  in 
the  Zion  bslow.  The  angels  are  under  a  different  covenant,  and 
therefore  do  not  rest  on  the  same  foundation ;  and  yet  are  at  the  great- 
est  remove  from  Pharisaic  self-righteousness.  Though  justified  by 
the  works  of  the  law,  they  do  not  glory  before  God,  since  they  feel 
that,  in  rendering  perfect  obedience  to  the  divine  law,  they  have  done 
only  what  was  their  duty  to  do.  Rom.  iv.  2.  Luke  xvii.  10.  Nor 
is  this  all — they  also  feel  that  they  are  laid  under  everlasting  obUga- 
tion  to  give  thanks  to  their  Creator,  for  imparting  to  them  and  pre- 
serving in  them,  a  holy  character,  and  thus  qualifying  them  to  enjoy 
those  manifestations  of  his  glory  which  will  be  made  through  the 
ages  of  eternity. 

IV^.  At  the  close  of  this  Division  of  our  work,  it  may  bo  useful  to 
present  a  brief  sketch  of  the  life  of  Christ,  as  illustrating,  to  perfec- 
tion, that  holy  practice  which   the  scriptures  enjoin  upon  us. 

The  life  of  Christ  was  intended  as  an  example  for  his  people ;  who 
are  therefore  called  the  followers  of  the  Lamb.  In  regard  to  the  spirit 
with  which  he  endured  his  sufferings,  he  is  said  to  have  left  us  an  ex- 
ample, that  we  should  follow  in  his  steps.  1  Pet.  ii.  2L  When  he 
humbled  himself  to  wash  the  feet  of  his  disciples,  he  sa5'^s  to  them,  "  I 
have  given  you  an  example  ;"  that  is,  an  example  of  humility,  and  a 
readiness  to  perform  every  kind  office  which  benevolence  should  dic- 
tate. There  are  other  examples  of  holy  living  given  us  in  the  scrip- 
tures ;  but  there  is  none  except  that  of  our  Savior,  which  is  perfect. 
We  are  required  to  take  the  prophets  for  an  example  of  suffering  af- 
flictioa,  and  of  patience.  Jam.  v.  12.  Paul  proposes  himself  as  an 
example,  but  with  this  restriction,  that  they  should  follow  him  as  far 
as  he  did  Christ.  1  Cor.  xi.  1.  All  other  examples  must  be  brought 
to  this  as  the  standard,  the  only  infallible  standard.  They  who  do  not 
copy  after  Christ  as  their  example,  are  not  Christians.  "  If  any  man," 
said  Christ,  "  will  come  after  me,  let  him  deny  himself,  and  take  up 
his  cross  nnd  follow  me."  Matt.  xvi.  24.  "  His  sheep  follow  him." 
John  X.  4.  "  He  that  saith  he  abideth  in  him,  ought  himself  so  to 
walk,  even  as  he  walked."  1  John,  ii.  6.  None  of  the  followers  of 
Christ  have  come  up  to  their  Master  ;  but  they  all  agree  in  fixing  their 
eye  on  him  as  their  pattern.  Nor  will  they  ever  rest  contented,  until 
their  imitation  of  him  shall  become  perfect. 

Some  may  think  it  presumptive,  and  almost  blasphemous,  to  attempt 
a  perfect  imitation  of  our  Redeemer,  who  is  God  supreme.  It  would 
indeed  be  arrogant,  for  us  worms  of  the  dust  to  think  of  imitating  God 
in  i\\e  hifinitude  of  his  attributes  ;  and  yet  in  the  goodness  of  our  char- 
acter, as  to  ihe  nature  and  completeness  of  it,  we  are  commanded  to 


580  RETROSPECT — PAUT    HI. 

bo  perfect  as  our  Father  in  heaven  is  perfect,  and  to  be  followers  of 
God  as  dear  children.  But  let  us  not  forget,  that  the  Savior  is  as 
truly  possessed  of  the  human  nature  as  of  the  divine.  Asa  man,  when 
he  lived  among  men,  he  was  holy,  harmless,  undefiled,  and  separate 
from  sinners.  It  is  the  perfect  life  of  the  man  Christ  Jesus,  which  is 
particularly  placed  before  us  in  the  gospel  for  our  imitation. 

The  obedience  of  Christ  was  perfect,  both  within  and  without. — 
Holy  affections  constituted  the  fountain  from  which  all  his  external 
obedience  flowed.  He  could  say  to  his  Father,  without  making  the 
least  exception,  "  I  delight  to  do  thy  will,  O  my  God  ;  yea,  thy  law 
is  within  my  heart.^'  Ps.  xl.  8.  His  practical  religion  was  first  expe- 
rienced. He  possessed  all  those  experiences  which  have  been  shown 
to  constitute  the  internal  religion  of  his  followers,  so  far  as  they  could 
be  possessed  by  one  who  never  needs  repentance.  The  love  of  good- 
will was  manifested  to  perfection  in  the  life  of  Christ.  Nor  was  his 
complacency  in  the  character  of  holy  beings,  any  less  apparent.  Sub- 
mission,  as  far  as  it  consists  in  the  reconciliation  of  a  rebel  to  the  divine 
government,  he  could  not  exercise  ;  for  he  was  never  unreconciled  to 
it :  but  as  far  as  it  consists  in  a  consent  to  the  will  of  God,  and  a  choice 
that  his  will  should  be  done,  it  was  perfect.  He  had  no  sin  of  which 
to  repent,  but  he  was  grieved  at  the  sin  of  others  wherever  he  saw  it. 
Neithv^r  did  he,  like  his  brethren  the  children  of  Adam,  need  faith  in 
the  righteousness  of  another  ;  but  as  a  man,  he  was  full  of  that  faith 
which  implies  confidence  in  God — confidence  in  the  perfection  of  his 
providence  and  moral  government.  He  was  the  subject  of  hope ;  for 
he  says,  "  My  flesh  shall  rest  in  hope."  Ps.  xvi.  9.  Of  humility  he 
w^as  an  illustrious  example — "  meek  and  lowly  in  hear!."  So  far  as 
hungering  and  thirsting  after  righteousness  is  understood  to  imply  any 
sinful  destitution  of  the  thing  desired,  he  was  incapable  of  that  hunger 
and  thirst  which  his  followers  experience  ;  but  his  appetite  for  holiness 
was  stronger  than  theirs  ;  for  it  was  perfect :  nor  was  it  ever  so  sati- 
ated as  to  be  thereby  diminished.  There  is  no  need  of  saying  anything 
concerning  his  possessing  the  spirit  of  forgiveness,  or  of  self-denial. 
Nor  is  it  less  evident,  that  thanhfulness  to  God  and  holy  meditation, 
constituted  a  part  of  the  experimental  religion  of  Him,  who  is  not  only 
the  Savior,  but  the  pattern  of  his  people. 

These  holy  affections  and  heavenly  tempers  which  were  in  Christ, 
we  are  made  acquainted  with,  not  so  much  by  his  telling  us  that  he 
possessed  them,  as  by  his  acting  them  out,  and  appearing  to  be  under 
their  influence  in  all  that  he  said,  and  did,  and  suffered.  He  evinced 
the  benevolence  of  his  heart,  by  his  benevolent  actions  :  "  He  went 
about  doing  good."  His  complacency  in  holiness  was  shown  by  the 
manner  in  which  he  treated  beings  possessed  of  a  holy  character  ; 
namely,  God,  angels,  and  saints.  Communion  with  these,  appeared 
to  be  his  happiness.  His  submission  was  made  known  by  the  manner 
in  which  he  bore  his  sufferings.  He  manifested  his  trust  in  God  and 
hope  for  the  good  which  was  promised  him,  by  corrcsporidoiit  actions  ; 
his  humility,  by  a  humble  carriage  ;  and  his  spirit  of  forgiveness,  by 
praying  for  his  enemies  and  doing  them  good.  He  gave  evidence 
that  he  was  possessed  of  a  self-denying  spirit,  by  actions  which  were 
most  unexiuivocally  of  a  self-denying  character.  The  thankfulness  of 
his  heart  was  evinced,  by  his  explicitly  giving  thanks  to  God  in  pray. 


RETROSPECT— PART    III.  581 

t»r,  and  by  making  it  the  whole  business  of  his  life  to  please  and  glo- 
rify him.  That  his  meditations  were  holy — that  his  heart  was  alwaya 
inditing  a  good  matter,  was  made  manifest  by  the  spirituality  of  all 
his  discourse. 

Now  as  it  was  Avith  the  Master,  so  it  must  be  with  his  disciples  ; 
they  must  prove  the  goodness  of  their  hearts,  by  the  goodness  of  their 
lives*  We  are  to  consider  holy  actions  as  the  main  proof  of  holy 
■affections.  A  tree  is  proved  to  be  good,  by  its  good  fruit  ;  the  soil  to 
■be  rich,  by  a  rich  harvest ;  a  fountain  to  be  copious  and  sweet,  by  the 
refreshing  streams  which  issue  from  it.  Matt.  vii.  IG — 20  ;  xiii.  8. 
John  vii.  38. 

Jest's  Christ  was  a  perfect  example  in  the  different  departments  of 
holy  practice,  so  far  as  the  relations  which  he  sustained,  gave  oppor- 
tunity for  such  practice  to  be  exemplified.  As  has  been  shown,  holy 
practice  naturally  divides  itself  into  two  parts  ;  the  first  comprising 
our  duties  to  God,  and  the  second  our  duties  to  men.  Both  these  were 
taught,  and  both  were  exempHfied,by  our  blessed  Lord.  His  example 
was  perfect  in  those  duties  which  are  more  immediately  due  to  God. 
Five  branches  of  godliness  were  particularly  specified,  namely,  the 
worship  of  God^-seeking  an  acquaintance  with  his  word — the  sancti- 
fication  of  his  day— a  union  with  his  visible  church — and  the  conse- 
cration of  a  portion  of  our  earthly  substance  to  his  treasury.  In  all 
these,  the  Savior  was  an  example  to  us.  He  was  a  worshiper  of  God  ; 
a  man  eminent  for  prayer.  He  manifested  a  great  acquaintance  with 
the  scriptures,  and  an  entire  regard  for  them.  Nor  was  he  a  profaner 
of  the  holy  Sabbath.  Nothing  is  more  unjust  than  to  represent  him 
as  lax  in  its  observance.  We  are  informed  that  it  was  his  custom  to 
go  into  the  synagogue  on  the  Sabbath  day  ;  and  not  a  single  breach 
of  the  law  of  the  Sabbath,  can  be  pointed  out  in  his  whole  life.  He 
evinced  great  respect  for  the  visible  church,  and  lived  in  fellowship 
with  it  ;*  walking  iti  all  the  commandments  and  ordinances  which 
were  then  obligatory  on  the  people  of  God.  As  to  the  consecration 
of  property  to  the  Lord's  treasury,  it  must  be  remembered,  that  though 
he  was  rich,  he  became  poor,  and  lived  all  his  days  in  a  state  of  pecu- 
niary dependence  :  but  it  is  manifest  that  he  approved  of  this  branch 
of  duty  as  much  as  of  any  other.  Witness  his  approbation  of  the 
offering  of  the  poor  widow.  He  himself  gave  as  liberally  as  was 
consistent  with  his  means.  He  paid  tribute  to  the  temple  ;  and  it 
may  be  fairly  inferred,  from  the  interpretation  which  some  of  his  dis. 
ciples  put  upon  his  language  to  Judas,  when  he  said,  "  That  thou  doeat, 
do  quickly  ;  "  that  he  was  in  the  habit  of  ordering  something  from  his 
scanty  store,  to  be  given  to  the  poor.  See  John  xiii.  27. 

The  example  of  our  Redeemer  is  equally  worthy  of  imitation,  in  the 
duties  of  the  second  table  of  the  law.  These  were  considered  under 
three  heads,  general,  relative,  and  'personal  duties.  The  duties  of  the 
first  of  these  three  classes,  were  not  neglected  by  him.  He  extended 
his  good  will  and  good  works  to  the  ichole  race  of  man  ;  and  to  all 
their  lawful  interests.  He  manifested  a  concern  for  men's  lives.  He 
declared  that  he  did  not  come  to  destroy  men's  lives,  but  to  save  them. 
By  his  miracles  he  saved  the  lives  of  many,  relieving  them  of  their 
diseases,  and  restoring  their  health.     He  manifested  a  suitable  regard 

73 


582  CONCLUDING   REMARKS. 

to  the  property  and  reputation  of  mankind ;  but  a  concern  for  their 
souls  occupied  his  chief  attention.  It  was  this  which  led  him  to  weep 
over  them ;  to  be  so  unwearied  in  giving  them  instruction,  and  to  pour 
out  his  blood  for  their  redemption. 

In  the  duties  of  relative  life,  Christ  is  a  pattern  for  our  imitation. 
In  the  domestic  circle,  he  sustained  the  relation  of  a  son  :  as  such  he 
was  in  childhood  subject  to  his  parents  ;  and  when  he  was  leaving 
the  world,  he  did  not  forget  to  make  provision  for  the  support  and 
comfort  of  his  mother,  who,  as  he  knew,  would  survive  him.  See 
Luke  ii.  51.  John  xix.  25 — 27.  Christ  and  his  twelve  disciples  did, 
in  a  sense,  constitute  one  domestic  circle,  of  which  he  was  the  head. 
To  them  he  acted  the  part  of  a  father.  He  provided  for  their  wants, 
gave  them  instruction  as  they  were  able  to  receive  it,  and  prayed  with 
them  and  for  them.  He  indulged  them  with  freedom  of  access  at  all 
times.  Their  faults  he  reproved  ;  but  he  did  it  in  love,  to  make  them 
better  men  ;  more  useful  on  earth,  and  more  meet  for  the  kingdom  of 
heaven.  Having  once  adopted  them  into  his  family,  he  never  aban- 
doned them,  but  loved  them  unto  the  end. 

As  to  the  personal  duties  of  our  Savior,  they  can  all  be  summed  up 
in  a  word — He  kept  himself  unspotted  from  the  world.  He  did  no  sin, 
neither  was  guile  found  in  his  mouth.  He  sought  his  own  personal 
good,  considered  as  one  of  the  children  of  men,  just  so  far  as  was 
consistent  with  seeking  the  glory  of  God  and  the  salvation  of  his 
guilty  brethren. 


CONCLUDING     REMARKS 


I.  The  glory  of  divine  truth  is  not  fully  discoveredy  until  it  is  seen 
that  there  is  an  entire  harmony  between  its  various  parts. 

We  do  not  fully  see  the  glory  of  the  doctrines  of  the  Bible,  until 
we  perceive  their  mutual  agreement.  Thus,  we  do  not  see  how  desi- 
rable  it  is  that  God  should  make  his  own  glory  the  ultimate  end  of  all 
his  works,  until  it  has  been  shown  that  he  is  infinitely  great  and  good, 
and  therefore  most  worthy  to  be  the  Omega,  as  he  is  the  Alpha  ;  the 
ending,  as  he  is.the  beginning  of  all  things.  The  doctrine  of  a  divine 
purpose  concerning  every  creature  and  event,  is  seen  to  be  consistent 
and  glorious,  only  in  connection  with  the  unlimited  wisdom  and  benev- 
olence of  the  divine  mind  :  and  the  doctrine  of  a  divine  agency,  em- 
ployed  in  giving  existence  to  every  creature  and  event,  appears  desir- 
able, Avhen  viewed  in  connection  with  the  wisdom  of  the  plan  which 
is  in  this  way  executed  ;  and  consistent,  when  viewed  in  connection 
with  that  doctrine  which  teaches  that  intelligent  creatures,  though 
dependent,  are  still  free,  and  are  lovely  or  unlovely,  well  or  ill  deserv- 
ing, according  to  the  nature  of  their  own  voluntary  exercises. 

The  moral  law  appears  glorious  in  itself;  but  its  lustre  is  increased, 


CONCLUDIINU   KKSIAKKS.  583 

when  it  is  viewed  in  connection  with  the  amiableness  and  blessedness 
of  those  creatures  that  obey  its  precepts,  and  the  hatefulness  and 
wretchedness  of  those  who  have  trangressed.  It  is  now  made 
evident  by  facts,  that  keeping  the  law  makes  intelligent  beings  amia- 
ble, useful,  and  happy  ;  and  that  transgressing  it  renders  them  hateful, 
mischievous,  and  wretched.  An  atonement  made  by  an  infinitely  dig- 
nified Personage,  appears  glorious,  after  Ave  have  been  shown  the 
perfection  of  the  law,  and  the  evil  nature  and  ruinous  tendency  of  sin. 
The  universal  offer  of  salvation  is  seen  to  be  consistent,  when  placed 
by  the  side  of  an  unlimited  atonement,  a  propitiation  for  the  sins  of 
the  whole  world  ;  and  the  universal  rejection  of  this  gracious  ofier  by 
all  the  unregenerate,  is  in  perfect  agreement  Avith  the  doctrine  of  total 
depravity.  And  if  we  keep  this  last  doctrine  out  of  sight,  the  glory 
of  regeneration,  or  even  the  necessity  of  it,  can  not  be  seen.  It  is  in 
view  of  universal,  entire,  and  obstinate  depravity,  that  regeneration  is 
discovered  to  be  an  act  of  sovereign  grace,  according  to  the  good 
pleasure  which  God  purposed  in  himself.  The  doctrine  of  a  free  jus- 
tification must  be  viewed  in  close  connection,  both  v/ith  the  law  and 
the  atonement,  and  then  its  consistency  and  preciousness  will  be  seen. 
It  is  in  connection  with  these  other  exhibitions  of  free  grace,  that  the 
everlasting  covenant  which  keeps  the  saints  from  falling,  is  seen  to  be 
beautiful  and  glorious.  To  see  the  glory  of  divine  justice,  in  separa- 
ting the  wicked  to  the  left  hand  in  the  day  of  judgment,  and  in  sepa- 
rating them  to  all  evil  forever,  we  must  keep  in  mind  what  a  God 
they  have  rebelled  against,  what  a  law  they  have  trangressed,  what  a 
Savior  they  have  slighted,  and  what  a  rebellious  character  they  now 
possess  ;  also,  the  lasting  influence  which  their  punishment  will  exert 
in  supporting  divine  government.  And  the  glory  of  that  mercy  which 
is  shown  to  the  righteous,  can  not  be  seen,  without  bringing  into  view 
their  union  to  the  Redeemer,  and  their  meetness  for  heaven. 

The  glory  o^  experimental  religion  can  not  be  fully  discerned,  unless 
we  see  the  harmony  of  its  different  parts  :  for  example,  the  harmony 
there  is  between  extending  our  benevolence  to  all  intelligent,  and  even 
all  sentient  beings,  and  confining  our  complacency  to  beings  of  a  holy 
character  ;  the  harmony  there  is  between  love  to  God  and  our  neigh- 
bor,  as  growing  from  the  same  root,  which  must  always  produce  both 
these  branches,  in  case  it  produces  either  of  them  ;  the  harmony  be- 
tween an  unfeigned  reconciliation  to  God,  and  an  unfeigned  sorrow 
for  past  enmity  ;  also  between  such  sorrow  for  sin,  and  a  cordial  ap- 
probation  of  the  atonement,  which  was  designed  to  magnify  the  law 
and  condemn  the  breach  of  it.  "The  King's  daughter  is  all  glorious 
within."  Beside  the  graces  already  mentioned,  there  is  hope,  humil- 
ity, thirsting  after  righteousness,  a  spirit  of  forgiveness,  self-denial, 
thankfulness,  and  other  similar  affections  ;  which,  when  all  taken 
together,  constitute  a  pure  heart — an  object  of  delight  to  the  Holy 
One  of  Israel. 

The  moral  beauty  of  Christian  practice  is  not  seen,  unless  the  har- 
monious connection  of  its  parts  is  likewise  seen.  A  life  of  devotion 
towards  God  does  not  appear  beautiful,  but  deformed,  when  discon- 
nected from  a  life  of  uprightness  towards  men.  An  immoral  saint — is 
a  sound  which  grates  on  the  ear.     And  why  should  praycrlcss  moral- 


584  COiNCLUDING   REMAKK3. 

ity  be  viewed  as  any  more  consistent  than  immoral  devotion  ?  Why 
would  not  a  system  of  ethics  be  equally  defective,  that  should  leave 
out  the  duties  we  owe  to  God,  as  one  which  should  leave  out  those 
we  owe  to  our  fellow  men  ?  A  life  of  godliness  needs  all  its  parts  ; 
such  as  a  devout  attention  to  the  worship,  word,  and  day  of  God  ;  to. 
gether  with  the  consecration  of  ourselves  to  his  service,  to  Avalk  in 
fellowship  with  his  people;  and  a  consecration  of  the  first  fruits  of  our 
increase  to  the  advancement  of  his  kingdom  on  the  earth.  Morality 
is  not  seen  to  advantage,  without  taking  a  view  of  the  various  duties 
which  it  embraces  ;  duties  v/hich  we  owe  to  our  fellow  men  in  gen- 
eral, duties  we  owe  to  those  with  whom  we  have  particular  connection 
in  life,  and  duties  which  we  owe  to  ourselves.  Were  we  to  describe 
a  man  as  eminent  in  his  attention  to  some  articles  of  Christian  prac- 
tice, but  regardless  of  others  equally  plain  and  important,  all  would 
say,  the  want  of  symmetry  spoils  the  character. 

The  glory  of  Christian  doctrines  appears,  not  only  in  their  being  har- 
monious among  themselves,  but  also  in  their  tendency  to  produce  holy 
affections  ;  so  that  between  doctrinal  and  experimental  religion  there 
exists  a  beautiful  harmony.  As  we  discover  a  new  glory  in  the  doc- 
trines, when  we  see  their  tendency  to  produce  those  inward  affections 
which  constitute  the  experimental  part  of  religion,  so  these  inward 
affections  are  seen  to  derive  their  excellency  from  their  agreement 
with  the  doctrines.  This  agreement  Avith  doctrinal  truth,  is  that 
which  makes  them  essentially  to  differ  from  all  the  foolish  reveries  of 
fanatics. 

Again,  as  the  glory  of  truth  in  doctrine,  is  discovered  in  its  ten- 
dency  to  produce  truth  in  feeling  ;  so  the  glory  of  the  latter  is  seen  in 
its  tendency  to  produce  truth  in  action  :  and  there  is  in  reality  no 
glory  to  be  seen  in  practical  religion,  only  when  it  is  considered  as 
the  fruit  of  that  which  is  experimental.  The  good  works  which  are 
commended  in  the  scriptures,  are  always  to  be  understood  as  pro- 
ceeding from  a  good  heart.  The  scriptures  uniformly  teach  us,  that 
a  sanctified  heart  will  be  manifested  by  good  works  ;  and  that  no 
works,  however  specious,  Avhich  do  not  proceed  from  such  a  fountain, 
deserve  to  be  termed  good.  It  is  one  of  the  sayings  of  the  Savior, 
"  A  good  tree  can  not  bring  forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit."  Such  a  tree  may  bring  forth  fruit  which  has 
a  fair  appearance,  but  as  it  is  rotten  at  the  core,  it  is  not  with  propriety 
denominated  good. 

II.  The  harmony  of  the  religion  which  is  inculcated  in  the  seripiuresy 
furnishes  one  striking  proof  of  their  divine  inspiration. 

The  scriptures  of  the  Old  and  New  Testaments  were  written  by 
more  than  thirty  different  penmen,  who  were  dispersed  throughout 
a  period  of  more  than  fifteen  hundred  years.  The  writers  appear  to 
have  been  men  of  different  talents,  education,  and  employments.  In 
their  writings  there  is  a  variety,  both  as  to  style  and  matter.  As  to 
matter,  some  parts  contain  the  history  of  past  events,  and  others, 
predictions  of  events  which  were  yet  to  happen  :  some  contain  pre- 
cepls  and  prohibitions  ;  others,  promises  and  threatenings  :  some 
make  a  statement  of  doctrines  ;  others  disclose  the  feelings  of  tli© 


CONCLUDING    RKJIAUKS.  585 

heart ;  while  it  id  the  object  of  other  parts  to  mark  out  to  us  a  proper 
line  of  external  conduct.  Here  also  is  delineated  the  character  of  a 
multitude  of  moral  agents,  embracing  such  as  are  represented  to  be 
lovely,  and  such  as  are  repi'esented  to  be  hateful.  Here  is  much  said 
concerning  God,  the  supreme  Agent,  and  concerning  angels  and 
men,  both  good  and  bad. 

Now  among  all  this  multitude  of  writers  who  were  employed,  and 
variety  of  subjects  treated  on,  there  is  exhibited  one,  and  only  one 
system  of  religion.  My  design  has  not  led  me  to  speak  of  the  agree- 
ment between  the  different  historical  narrations  ;  nor  between  these 
narrations  and  the  predictions  relating  to  them.  This  department  I 
have  left  to  other  hands  ;  while  it  has  been  my  object  to  show,  that  in 
all  these  writings  thei'e  is  exhibited  one  harmonious  system  of  religion. 
These  compositions,  produced  by  so  many  different  writers,  do  not 
contradict  each  other  in  the  representations  they  make  concerning 
truth,  whether  relating  to  doctrine,  experience,  or  practice.  As  to 
doctrines,  there  is  a  perfect  agreement.  They  speak  the  same  things 
concerning  God — his  natural  and  moral  attributes — his  designs  and 
agency  in  creation,  and  the  extensiveness  and  perfection  of  his  moral 
government  over  his  intelligent  creatures — concerning  theapostacyand 
entire  depravity  of  man — an  atonement  for  sin,  as  providing  the  only  con- 
sistent means  for  extending  forgiveness  to  lost  men — the  free  offer  of 
forgiveness  and  eternal  salvation  to  such  as  accept  of  the  atonement — 
our  wicked  inability  or  indisposition  to  accept  this  free  offer,  until 
renewed  by  the  Holy  Ghost — the  grace  which  is  displayed  in  this 
renovation — its  accordance  with  the  divine  purpose — justification  by 
faith — perseverance  in  faith  and  obedience  unto  the  end — the  general 
judgment,  together  with  the  eternity  of  future  rewards  and  punish- 
ments— and  God's  purpose  and  agency  in  all  his  works  of  creation 
and  providence. 

Concerning  these  pillar  doctrines,  and  all  others  which  go  to  make 
up  the  creed  of  the  scriptures,  there  is  no  difference  of  opinion.  That 
there  is  such  a  thing  as  truth  in  doctrine,  is  every  where  implied  in 
the  sacred  volume  ;  and  the  important  question.  What  is  truth  ?  is 
fully  answered.  All  the  writers  give  the  same  answer.  They  do  not 
all  treat  on  each  doctrine  ;  nor  do  they  all  shed  equal  light  on  the 
doctrines  of  which  they  do  treat.  But  there  is  none  of  that  discord 
among  them  in  this  respect,  which  often  appears  among  others  who 
write  on  these  subjects  ;  and  sometimes  even  when  the  writers  are  of 
the  same  religious  denomination.  There  are  none  of  the  sacred  wri- 
ters who  oppose  the  unity  of  God  ;  or  the  trinity  of  persons  in  the 
Godhead.  None  of  them  deny  the  doctrine  of  a  divine  purpose  con- 
cerning  future  events  ;  nor  do  they  ever  make  use  of  the  doctrine  to 
destroy  the  accountability  or  criminality  of  men  ;  though  they  intimate 
that  it  would  be  thus  abused.  Rom.  ix.  19,  20.  Jer.  vii.  8 — 10.  In 
no  part  of  these  writings  is  the  apostacy  of  the  first  man  denied,  nor 
the  consequent  universal  and  entire  depravity  of  his  race.  Nor  is  the 
necessity  of  an  atonement  any. where  questioned  :  nor  a  word  said 
against  either  the  divinity  or  humanity  of  Him,  by  whom  this  atone- 
ment was  made.  There  is  nothing  in  the  scriptures  to  oppose  the 
sentiment,  That  every  sinner  may  be  saved  who  is  willing  to  accept 


586  CONCLUDING   REMARKS. 

of  oalvation  as  it  is  freely  offered  in  the  gospel.  Nor  can  anything 
be  found  in  opposition  to  that  sentiment,  which  supposes  the  unrea- 
sonable rebellion  of  every  heart  to  be  such,  as  to  render  it  certain  that 
no  man  will  possess  this  willingness,  except  as  the  effect  of  the  all- 
conquering  power  of  divine  grace.  And  is  there  one  of  the  sacred 
writers  who  seems  reluctant  to  ascribe  to  God  the  prerogative  to  extend 
or  withhold  this  subduing  power,  according  to  his  own  pleasure  ?  Has 
one  of  them  taken  up  his  pen  to  expose  and  put  down  the  doctrine  of 
personal,  unconditional  election  ?  It  can  not  be  said  that  the  doctrine 
was  not  then  in  existence  ;  for  in  some  parts  of  the  scriptures  it  is 
treated  of  with  as  much  explicitness,  as  in  any  of  the  theological 
systems  of  the  present  day.  Among  the  sacred  writers  there  are  not 
found  any  discordant  sentiments  on  the  subject  of  justification.  They 
exhibit  two  modes  of  justification,  the  one  by  the  deeds  of  the  law,  and 
the  other  by  the  faith  of  Jesus  Christ ;  but  they  all  agree  in  this,  that 
the  latter  is  the  only  mode  of  justification  which  is  at  all  adapted  to  the 
state  of  the  sinful  children  of  men.*  The  sacred  writers  are  no  less 
unanimous,  in  the  testimony  they  give  in  support  of  that  gracious  cov- 
enant, which  secures  perseverance  in  holiness  to  all  such  as  have  once 
passed  from  death  unto  life.  Nor  is  there  one  of  them  that  has  writ- 
ten  a  single  sentence  against  the  doctrine  of  the  resurrection  of  the 
body — the  general  judgment,  and  a  separation,  complete  and  final,  then 
to  be  made  between  holy  and  unholy  creatures. 

Their  agreement  is  no  less  apparent  on  the  subject  of  experimental 
religion.  Certainly  there  is  not  one  of  them  who  has  attempted  to 
ridicule  religious  experience,  as  though  it  were  whimsical  or  unne- 
cessary. They  say  nothing  which  intimates  that  an  orthodox  belief 
is  sufficient ;  or  that  this,  together  with  a  round  of  religious  perform, 
ances,  will  constitute  a  holy  character,  such  as  will  meet  the  appro, 
bation  of  the  supreme  Judge.  Some  parts  of  the  Bible  are  peculiarly 
experimental.  This  is  the  case  with  the  Psalms  of  David,  the  dis. 
courses  of  Christ,  and  some  parts  of  the  apostolic  epistles.  But  the 
religion  of  the  heart  is  every  where  kept  in  view,  and  is  always  spo- 
ken of  as  so  absolutely  essential,  that  without  it,  orthodoxy  is  nothing 
,  better  than  the  faith  of  devils,  and  external  reformation  nothing  better 
than  the  outside  cleansing  of  the  cup  and  platter,  or  the  whiting  of 
sepulchres  which  are  full  of  dead  men's  bones  and  all  uncleanness. 

These  writings  agree,  not  only  in  establishing  the  necessity  of  ex- 

*  There  is  perhaps  no  doctrine  in  the  Bible,  concerning  which  there  is  more  of  an  ap- 
parent difference,  thah  that  of  justification.  Paul  asserts  that  "  a  man  is  justified  by 
laith,  without  the  deeds  of  the  law  ;"  and  James  says,  "Ye  see  how  that  by  works  a 
roan  is  justified,  and  not  by  faith  only."  See  Rom.  iii.  28.  Jam.  ii.  24.  1 1  needs,  how- 
ever, but  a  small  degree  of  attention,  accompanied  with  a  little  candor,  to  reconcile  the 
two  apostles.  When  Paul  asserts  that  a  man  is  justified  by  faith,  wilhout  the  deeds  of 
the  law,  he  clearly  does  not  mean  to  say,  that  he  is  justified  by  a  dead,  inactive  failh, 
which  is  not  followed  with  good  works,  even  such  works  as  the  law  enjoins  ;  but  he 
means  to  tell  us,  that  the  j  ustified  man  does  by  faith  go  out  of  all  dependence  on  ihe  merit 
of  his  performances,  and  that  he  rests  all  his  hops  of  acceptance  on  tho  atonement  of  the 
Lord  Jesus  Christ.  And  when  James  asserts  that  a  man  is  justified  by  works,  and  not  by 
faith  only,  he  does  not  mean  to  speaka  word  against  the  faith  which  Paul  inculcates ;  nor 
against  the  entireness  of  our  dependence  on  the  Redeemer's  righteousness  as  the  merito- 
rious ground  of  justification.  It  is  manifestly  his  intention  to  point  liis  artillery  against  a 
faith,  which  many  have  always  confided  in,  which  is  unaccompanied  with  g)od  works, 
and  is  nothing  superior  to  the  failh  of  devils. 


CONCLUDING  REMARKS.  S87 

perimental  religion,  but  also  in  their  descriptions  of  the  nature  of  that 
experience  which  they  enforce.  Our  affections  must  all,  of  necessity, 
be  of  a  selfish,  or  disinterested  character.  This  distinction  is  every 
where  observed  in  the  scriptures;  and  selfish  affections,  however 
modified,  are  never  represented  as  constituting  the  religion  which  will 
meet  the  divine  approbation.  The  benevolence  which  is  here  approv- 
ed, extends  to  all  conditions  and  characters,  not  excepting  our  enemies. 
The  scribes  and  Pharisees  taught,  "  Thou  shalt  love  thy  neighbor,  and 
hate  thine  enemy : "  but  the  scriptures  speak  a  language  altoo-ether 
diflierent  from  this.  They  teach  us  to  extend  our  love  of  good-will  to 
all,  irrespective  of  character ;  and  our  love  of  complacency  to  all 
whose  character  is  holy.  Submission  to  God  is  a  branch  of  inward 
religion,  which  the  scriptures  all  unite  in  approving  :  nor  is  there  any 
place  where  we  are  cautioned  against  being  too  unreserved  in  our 
submission.  All  parts  of  the  Bible  evidently  make  repentance  and 
faith  essential  to  the  religion  of  the  heart ;  and  they  all  give  us  the  same 
views  of  these  essential  requisites  to  salvation.  The  same  may  be 
said  of  the  Christian  hope.  The  humility  and  meekness  inculcated 
by  Moses  and  the  prophets,  by  Christ  and  the  apostles,  are  of  the  same 
nature ;  and  they  all  affirm  that,  without  them,  there  is  no  religion 
which  is  acceptable  to  God.  They  also  teach  that  thirsting  desires 
after  holiness  and  a  forgiving  and  self-denying  spirit,  are  indispensable ' 
nor  is  there  a  single  passage  in  all  the  canonical  books,  which  makes 
a  different  representation.  And  who  will  pretend  that  they  contain 
anything  in  opposition  to  that  thankfulness  to  God,  and  meditation  in 
his  law,  which  (under  Part  ii.)  were  shown  to  have  a  place  in  the  ex- 
perience of  every  good  man  ? 

The  penmen  of  the  scriptures  all  write  in  favor  of  external  obedi- 
ence to  the  commands  of  God.  There  is  not  one  among  them  that 
takes  the  ground  of  modern  antinomians,  in  speaking  lightly  of  prac- 
tical religion  :  nor  do  they  appear  to  disagree  concerning  the  particu- 
lar duties  which  are  comprehended  in  holy  practice.  They  all  repre- 
sent the  duties  o( godliness,  (which  belong  to  the  first  table  of  the  law,) 
as  essential  to  good  works ;  not  one  of  them  intimating  that  morality 
is  sufficient  to  constitute  a  good  man,  in  the  neglect  of  the  worship  of 
God  ;  or  that  a  Ufe  of  prayer  to  God,  will  constitute  him  a  saint,  who 
entirely  neglects  the  duties  of  the  second  table.  There  is  not  one  of 
these  writers  who  stands  up  to  oppose  the  rest,  for  requiring  too  many 
duties  either  to  God  or  man — too  many  general  or  relative  duties  •  nor 
for  requiring  us  to  have  too  strict  a  watch  over  our  own  persons. 

How  can  it  be  accounted  for,  that  the  writers  of  the  scriptures 
should  be  so  entirely  agreed  in  their  representations  concernino-  the 
various  parts  of  religion  ;  and  that  the  religion  they  exhibit  should  be 
in  such  perfect  harmony  with  itself?  Will  any  say,  This  religion  is 
a  cunningly  devised  fable,  and  is  therefore  so  contrived  as  to  have  ha 
parts  agree  ?  To  this  we  may  reply.  It  is  not  an  easy  thing  for  one 
false  witness  to  agree  with  himself,  especially  when  his  testimony 
shall  be  drawn  out  to  any  considerable  length  ;  and  certainly  it  is  much 
more  difficult  for  many  false  witnesses  to  agree  with  each  other. 
There  were  many  who  bore  false  witness  against  Christ ;  but  their 
witness  agreed  not  together.    But  in  these  sacred  writingn,  we  are  pre- 


a8§  COXCLUDING    EK.MARKS. 

Rented  with  quite  a  number  of  witnesses,  and  the  testimony  of  gome  of 
them  comprises  many  long  chapters  ;  and  yet  each  witness  is  not  only 
consistent  with  himself,  but  also  with  all  the  rest ;  so  that  among  this 
great  company  of  witnesses,  there  is  no  discordant  testimony. 

Now  could  it  be  possible  that  so  great  a  number  of  writers,  thrown 
apart  by  such  a  protracted  period  of  time,  should  be  able,  by  their  own 
skill,  to  produce  a  book  containing  one  harmonious  system  of  religion 
— a  system  comprising  many  articles  in  relation  to  doctrine,  and  expe- 
rience, and  practice  ?  The  only  consistent  way  to  account  for  this 
harmony  among  the  writers  of  the  scriptures,  is  that  by  which  the 
scriptures  themselves  account  for  it,  namely,  by  supposing  them  all  to 
be  guided  by  one  Spirit.  "All  scripture  is  given  by  inspiration  of 
God."  "  The  prophecy  came  not  in  old  time  by  the  will  of  man,  but 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  It 
is  not  sufficient  to  account  for  their  harmony,  merely  by  supposing  the 
writers  to  be  good  men.  Nothing  short  of  a  supernatural  guidance  by 
the  Spirit  of  truth,  could  have  insured  such  an  entire  agreement. 

When  in  addition  to  the  harmony  of  the  scriptures,  we  lake  into 
view  that  purity  which  characterizes  them,  the  evidence  of  their  in- 
spiration is  made  exceedingly  clear.  Lot  them  be  ever  so  harmo- 
nious,  they  could  not  be  from  God,  if  they  were  not  also  pure.  God 
is  holy,  and  a  revelation  from  him  must  be  of  a  holy  character.  "  Wo 
unto  them  that  call  evil  good,  and  good  evil ;  that  put  darkness  for 
light,  and  light  for  darkness  ;  and  put  bitter  for  sweet,  and  sweet  for 
bitter."  Isa.  v.  20.  In  the  natural  world,  the  difference  between  dark- 
ness and  light,  bitter  and  sweet,  is  very  palpable.  And  in  the  moral 
world,  there  is  a  difference  no  less  manifest  between  evil  and  good — 
sin  and  holiness.  To  do  anything  to  confound  this  essential  difference 
between  moral  opposites,  exposes  us  to  the  vengeance  of  the  Almight)^ 
Surely,  the  Christian  scriptures  are  not  chargeable  with  this  fault. 
Every  thing  they  say,  is  well  adapted  to  make  the  distinction  between 
good  and  evil  very  manifest.  The  character  which  they  ascribe  to 
Jehovah,  is  infinitely  perfect.  They  do  not,  for  the  purpose  of  account- 
ing for  the  evil  which  appears,  adopt  a  system  which  supposes  two 
supreme  beings  ;  but,  what  is  altogether  more  consistent,  they  repre- 
sent one  infinitely  good  being  as  presiding  over  the  universe,  having 
power  to  control  evil  as  well  as  good  agent?,  and  to  give  such  a  direc- 
tion to  the  whole  system  of  events,  as  to  further  all  the  designs  of  his 
benevolence. 

What  a  perfect  distinction  between  moral  good  and  evil,  is  made  in 
that  code  of  laws,  which  the  scriptures  present  to  us  as  the  enactments 
of  the  supreme  Lawgiver.  And  the  same  character  which  he  exhibits 
in  these  enactments,  they  represent  him  to  have  uniformly  manifested 
in  his  actual  treatment  of  his  loyal  and  rebellious  subjects.  The  im- 
mutable distinction  between  moral  good  and  evil,  does  not  forbid  the 
exercise  of  compassion  towards  evil  doers.  But  to  prevent  all  suspi- 
cion that  this  unalterable  difference  is  confounded,  divine  compassion, 
according  to  the  scriptures,  is  displayed  through  the  medium  of  an 
atonement ;  and  one  of  such  a  character  as  to  make  the  announcement 
perfectly  distinct,  that  though  sinqers  are  in  this  way  received  to  fa- 
vor,  their  sin  is  viewed  as  infinitely  hateful,  and  as  deserving   punish. 


CONCLUDING    REMARKS.  589 

meat  instead  of  reward.  Another  thing  which  shows  that  the  script- 
ures  treat  of  moral  subjects,  in  such  a  way  as  not  to  confound  good 
and  evil ;  they  give  no  encouragement  of  pardon  to  any  but  such  as 
return  from  their  rebellion  and  regain  a  spirit  of  loyalty.  And  the  re- 
presentations, which  they  make,  concerning  the  exact  discrimination 
to  be  made  between  good  and  bad  characters  at  the  last  day,  and  by 
the  retributions  of  eternity,  prove  that  they  are  far,  very  far,  from  con- 
founding things  which  differ. 

All  which  the  scriptures  say  concerning  the  religion  of  the  heart, 
its  disinterested  nature,  and  its  absolute  necessity  to  render  us  in  the 
least  degree  acceptable  to  God,  proves  that  the  distinction  they  make 
between  holiness  and  sin,  is  real  and  fundamental.  And  all  they  teach 
concerning  the  necessity  of  holiness  in  practice — the  necessity  of  piety 
towards  God — of  uprightness  towards  men — and  of  the  exercise  of  a 
proper  government  over  ourselves, — serves  to  show  that  the  holiness  of 
character  which  they  enjoin,  is  no  visionary  or  superficial  thing ;  that 
it  differs  from  sin  as  much  as  light  differs  from  darkness. 

III.  If  we  lose  sight  of  the  harmony  .tuhsisting  hetween  the  parts  of 
divine  truth,  the  different  promises  and  threatenings  of  the  scriptures  may 
seem  to  he  at  variance. 

The  religion  of  the  holy  scriptures  is  one  connected  and  harmonious 
system  of  truth.  Were  it  otherwise,  it  might  be  difficult  to  see  how 
God  could  promise  forgiveness  to  all  such  as  repent  of  their  sins  ;  and 
yet  threaten  damnation  to  all  such  as  do  not  believe  on  his  Son  Jesus 
Christ.  This  would  create  an  insuperable  difficulty,  were  it  possible 
that  one  should  possess  a  penitential.,  and  yet  not  a  believing  character. 
But  as  soon  as  we  understand  that  repentance  and  faith  have  a  com- 
mon nature,  both  proceeding  from  one  root,  being  different  parts  of  the 
same  inward  knowledge  of  God  and  divine  truth,  the  difficulty  vanish- 
es :  for  now  we  see  that  eVery  heart  which  is  prepared  to  hate  sin, 
must  also  be  prepared  to  love  Christ  and  trust  in  him  for  salvation. 

God  smiles  with  approbation  on  all  such  as  delight  in  his  saints ; 
and  yet  he  threatens  such  as  do  not  love  and  forgive  their  enemies,  that 
they  shall  never  obtain  the  forgiveness  of  their  own  sins.  Why  then 
may  not  one  claim  a  promise  of  salvation  for  loving  the  saints,  and  be 
at  tlie  same  time  under  a  threatening  of  damnation  for  not  loving  his 
enemies  ?  This  can  not  be,  because  there  is  an  infallible  connection 
bstween  exercising  the  love  of  delight  towards  saints,  and  the  love  of 
good- will  towards  sinners.  No  one  can  have  a  heart  to  delight  in  the 
saints  on  account  of  their  holiness  of  character,  and  at  the  same  time 
indulge  malicious  feelings  towards  the  wicked,  although  they  may 
happen  to  be  his  personal  enemies. 

Heaven  is  promised  to  all  who  are  born  of  the  Spirit — to  all  who 
have  new  hearts.  Neither  can  the  promise  fail :  and  yet  the  single 
circumstance  o^  not  believing  the  truth,  is  represented  to  be  of  sufficient 
consequence  to  expose  us  to  the  damnation  of  hell.  Sec  2  Thess.  ii. 
12.  But  you  will  say,  Can  they  who  arc  born  of  God  and  sanctified 
by  his  Spirit  be  lost,  merely  because  they  do  not  balieve  the  truth?  I 
answer,  They  who  are  truly  born  of  God  can  not  be  lost ;  and  yet  they 
must  b3lieva  the  truth  in  order  to  salvation.      But  such  is  the  aaree. 

74 


590  CONCLUDING    REMARKS. 

ment  between  truth  in  doctrine,  and  truth  in  experience,  that  he  who 
in  regeneration  has  received  the  love  of  the  truth,  will  receive  the  truth 
which  he  loves.  He  who  is  chosen  to  salvation,  is  chosen  through 
sanctification  of  the  Spirit  and  belief  of  the  truth.    2  Thess.  ii.  13. 

The  promise  of  God's  eternal  favor  is  very  often  made  to  holy  afTec- 
tions  of  heart ;  as  in  these  beatitudes  :  "  Blessed  are  the  poor  in  spirit ; 

for  theirs  is  the  kingdom  of  heaven Blessed  are  they  which  do 

hunger  and  thirst  after  righteousness ;    for  they  shall  be  filled 

Blessed  are  the  pure  in  heart ;  for  they  shall  see  God."  And  yet  the 
threatenings  of  the  Bible  are  pointed  against  such  as  do  not  yield  an 
external  obedience  to  the  divine  commands.  At  the  last  day  Christ 
will  disown  all  such  as,  on  earth,  were  workers  of  iniquity.  To  the 
saints  at  Ephesus,  the  apostle  thus  writes :  "  Let  no  man  deceive  you 
with  vain  words;  for  because  of  these  things,"  (i.  e.  the  wicked  prac- 
tices  which  he  had  just  mentioned,)  "  cometh  the  wrath  of  God  upon 
the  children  of  disobedience."  Eph.  v.  6.  The  truth  is,  such  is  the 
agreement  between  experimental  and  practical  religion,  that  they  who 
are  poor  in  spirit — who  hunger  and  thirst  after  righteousness — and 
who  are  pure  in  heart — -will  have  their  external  behavior  correspond 
with  those  holy  affections,  and  consequently  will  not  be  workers  of 
iniquity. 

God  has  made  promises  of  everlasting  blessedness  to  those  who  per- 
form good  works ;  such  as  calling  on  his  name  in  prayer,  keeping  his 
Sabbaths  from  polluting  them,  giving  alms  to  the  poor,  speaking  truth 
to  their  neighbors,  uprightness  in  their  dealings,  and  the  like.  But 
we  ought  not  to  forget,  that  the  good  works  to  which  he  makes  these 
promises,  are  such  as  flow  from  holy  affections  in  the  heart.  As  the 
inward  affections  to  which  he  makes  the  promise  of  his  eternal  favor, 
are  such  as  will  discover  themselves  in  those  external  actions  which 
are  commanded  :  so  the  external  actions  which  he  promises  to  reward, 
arc  such  as  flow  from  holy  aflfections.  The  holy  affections  insure 
the  reward,  because  they  also  insure  holy  actions  ;  and  the  actions  in- 
sure  the  reward,  because  they  are  not  dead  works,  but  the  result  of  a 
holy  principle  in  the  heart. 

Were  this  harmony,  which  subsists  between  the  different  parts  of 
the  religion  of  the  Bible,  well  understood,  we  should  not  so  often  hear 
one  part  commended  and  exalted,  to  the  disadvantage  of  another.  In 
the  days  of  my  youth,  I  heard  a  doctor  of  divinity  preach  on  this  text : 
*'  He  that  walketh  uprightly,  walketh  surely."  Prov.  x,  9.  I  well  re- 
member  that,  without  telling  us  what  was  implied  in  walking  upright. 
]y,  he  immediately  began  to  praise  his  text,  as  though  it  contained  in 
it  all  the  information  on  the  subject  of  religion  which  his  hearers  could 
need.  He  said  there  was  much  dispute  in  the  world  concerning  what 
was  necessary  to  salvation  :  but  he  observed,  that  this  text  rendered 
all  these  disputes  unnecessary,  by  telling  us  that  the  man  who  walk- 
ed uprightly,  walked  surely.  He  proceeded  to  specify  a  number  of 
those  things,  which  have  commonly  been  considered  among  Christians 
as  absolute  requisites  for  future  blessedness.  Among  these,  I  distinctly 
recollect  he  mentioned  faith ;  after  which  he  again  introduced  his 
text,  prefaced  with  a  disjunctive :  But,  "  he  that"  walketh  uprightly, 
walketh  surely." 


CONCLUDING    REMARKS.  591 

Now  if  a  right  view  of  the  harmonious  nature  of  divine  truth,  has 
been  given  in  the  preceding  work,  upright  walking,  on  which  so  much 
reliance  was  made  by  this  learned  preacher,  could  not  exist,  when 
disconnected  from  that  faith  which  he  represented  as  so  immaterial  a 
part  of  religion,  that  it  might  be  dispensed  with  and  not  endanger  our 
salvation.  Let  me  here  refer  the  reader  to  a  passage  in  the  prophet 
Habakkuk  :  "  Behold,  his  soul  Avhich  is  lifted  up,  is  not  upright  in  him : 
but  the  just  shall  live  by  his  faith."  Hab.  ii.  4.  Here  Ave  learn  that 
there  is  no  real  uprightness  in  the  proud  man  whose  soul  is  lifted,  or 
puffed  up.  This  is  one  of  the  distinctive  characteristics  of  the  just 
man,  who  lives  by  his  faith.  The  uprightness,  which  was  so  much 
commended  by  that  master  in  Israel  to  whom  I  have  referred,  was  no 
more  the  uprightness  to  which  the  scriptures  make  the  promise  of  sal- 
vation, than  a  mere  speculative  belief,  of  which  devils  are  the  subjects, 
is  that  faith  which  has  the  promise  of  eternal  life.  It  is  true,  God  has 
promised  salvation  to  the  upright :  but  he  acknowledges  none  as  enti- 
tled to  this  character,  who  have  not  the  principle  of  faith  within  ;  and 
who,  in  their  external  obedience,  do  not  add  godliness  to  their  upright- 
ness. He  has  also  promised  salvation  to  such  as  pray ;  but  he  will 
acknowledge  none  as  truly  prayerful,  who  do  not  add  uprightness  to 
prayer. 

If  the  different  parts  of  the  religion  of  the  scriptures,  be  not  contem» 
plated  as  one  harmonious  system,  we  shall  be  in  danger  of  arraying 
them  against  each  other :  and  at  one  time  of  making  use  of  one  part, 
and  then  again  of  another  part,  to  oppose  and  destroy  the  rest.  In  this 
way,  one  preacher  may  take  the  morality  of  the  Bible,  to  subvert  the 
^0(ZZme5s  which  it  enjoins  ;  while  another  may  reverse  the  plan,  by 
making  the  duties  of  godliness  supersede  the  necessity  of  good  morals. 
To  prevent  all  this  mischief,  nothing  more  is  needed,  than  to  discover 
the  harmony  between  the  various  parts  of  the  system,  and  to  give  to 
each  its  appropriate  place. 

IV.  The  reality,  importance,  and  harmony  of  divine  truth,  serve  to 
discover  the  criminality  and  dangerous  tendency  of  heresy. 

Heresy  is  fundamental  error  in  religious  sentiments.  Not  that  every 
sentiment  which  has,  at  some  periods  of  the  church,  been  so  termed,  is 
fundamentally  Avrong,  or  even  wrong  at  all.  Many  a  friend  of  truth 
has  been  ready  to  make  the  same  confession  which  Paul  made  to  the 
Roman  governor,  when  he  said  ;  "  I  confess  unto  thee,  that  after  the 
way  Avhich  they  call  heresy,  so  worship  I  the  God  of  my  fathers."  But 
what  the  scriptures  call  heresy,  is  false,  criminal,  and  dangerous.  Let 
us  first  hear  the  testimony  of  the  apostle  Peter  on  this  subject ;  "  But 
there  were  false  prophets  among  the  people,  even  as  there  shall  be  false 
teachers  among  you,  who  privily  shall  bring  in  damnable  heresies,  even 
denying  the  Lord  that  bought  them,  and  bring  upon  themselves  swift 
destruction.  And  many  shall  follow  their  pernicious  ways,  by  reason 
of  whom  the  way  of  truth  shall  be  evil  spoken  of."  2  Pet.  ii.  1,  2.  In 
this  inspired  testimony  concerning  heresies,  we  learn  such  things  as 
these  :  that  they  consist  in  a  denial  of  fundamental  doctrines ;  such, 
for  example,  as  atonement  for  sin — "  even  demjing  the  Lord  that  bought 
Ihejn  ;  "   that  their  tendency  is  to  discredit  the  truth  and  bring  it  into 


592  rONdtUDING    REMARKS. 

contempt — "  hy  reason  of  whom  the  way  of  truth  shall  be  evil  spoken  of;*^ 
that  it  may  be  expected  they  Avill  be  introduced  in  such  a  covert  man- 
ner  as  hardly  to  excite  suspicion — "  who  privily  slmll  bring  in  damnable 
heresies ; "  that  it  will  usually  be  done  by  men  who  sustain  the  office 
o(  teachers  in  the  church  ;  and  that  their  heresies  will  often  be  far  from 
rendering  them  unpopular — "  many  shall  follow  their  pernicious  ways,^' 
In  this  testimony  we  also  learn,  that  heresies  are  neither  innocent  nor 
harmless.  They  are  here  called  damnable,  and  are  said  to  bring  des- 
truction  in  their  train  ;  ruining  both  the  master  and  the  scholar. 

Let  us  now  hear  the  testimony  of  the  apostle  Paul  on  this  subject. 
In  his  epistle  to  the  Galatians,  he  puts  heresies  among  the  works  of 
the  flesh,  as  evidencing  an  unrenewed  mind.  In  his  first  epistle  to  the 
Corinthians,  he  speaks  of  the  necessity  of  the  existence  of  heresies  in 
the  church,  as  the  means  of  making  a  fuller  discovery  of  the  sincerity 
of  the  approved  followers  of  Christ.  By  this  he  more  than  intimates, 
that  such  will  not  become  heretics.  See  1  Cor.  xi.  19.  In  writing  to 
Titus,  he  gives  this  direction  for  the  discipliHe  of  the  churches  :  "  A 
man  that  is  an  heretic,  after  the  first  and  second  admonition,  reject ; 
knowing  that  he  that  is  such,  is  subverted  and  sinneth,  being  condem- 
ned of  himself."  Here  we  are  taught  that  a  heretic,  in  the  very  thing 
which  gives  him  the  name,  sins ;  and  that  he  condemns  himself,  not 
needing  any  witness  to  testify  against  him,  because  he  avows,  and  often 
glories  in,  the  corrupt  sentiment  with  which  he  stands  charged.  We 
are  also  taught,  that  heresy  furnishes  as  good  a  reason  for  excluding 
a  member  from  the  Christian  church,  as  immoral  conduct  does. 

But  why  is  heresy  made  so  criminal  a  thing?  How  can  one  be 
worthy  of  blame  merely  for  his  sentiments,  even  if  they  do  not  happen 
to  be  right  ?  I  flatter  myself  that  the  view  of  the  subject  of  religion, 
which  we  have  taken  in  this  work,  will  prepare  us  to  answer  this  ques- 
tion.  We  have  seen,  that  the  scriptures  claim  this  peculiar  honor  for 
the  religion  they  reveal,  that  it  is  the  truth ;  that  its  doctrines  are  not 
arbitrary  opinions,  but  founded  on  facts  ;  so  that  they  can  not  be  dif- 
ferent from  what  they  are,  any  more  than  God  can  possess  a  different 
character,  or  his  relation  to  the  created  universe  be  altered.  We  have 
seen  that  it  is  the  truth  of  the  doctrines,  which  gives  them  their  har- 
mony ;  and  that  it  is  the  true  doctrines,  and  these  alone,  which  are 
considered  as  having  the  least  tendency  to  purify  the  heart  and  pro- 
duce a  life  of  obedience.  But  heresies  are  false  doctrines,  and  there- 
fore not  calculated  to  purify  men's  souls.  On  the  contrary,  they  defile 
the  mind,  and  eat  like  a  canker.  It  does  not  make  them  any  more  in- 
nocent or  harmless,  because  they  are  believed  by  their  advocates,  and 
propagated  for  true  doctrines.  It  is  said  concerning  seducers,  that 
they  should  deceive  and  be  deceived.    2  Tim.  iii.  13. 

When  the  religion  of  the  gospel  is  considered  as  a  glorious,  consis- 
tent, and  harmonious  exhibition  of  the  truth  of  God,  heresy,  which  is 
a  denial  of  one  or  more  of  its  fundamental  doctrines,  can  not  appear  a 
small  evil.  It  is  the  axe  of  destruction,  laid  at  the  root  of  this  wide- 
branching  and  fruitful  tree.  In  view  of  the  natural  tendency  of  error 
to  dishonor  God,  and  ruin  the  souls  of  men,  we  ean  see  why  the  Spirit 
of  truth  moved  the  sacred  writers  to  speak  with  such  vehemency 
against  those  who  denied  a  single  doctrine  which  was  essential  to  the 


CONCLUDING    RKMARKS.  593 

gospel  scheme.  With  what  zeal  did  Paul  oppose  the  false  teachers 
in  the  churches  of  Galatia,  for  corrupting  the  doctrine  of  justification. 
Nor  did  he  manifest  the  least  tolerance  of  the  heresy  propagated  by 
Hymeneus  and  Philetus,  who  said  the  resurrection  was  already  past, 
and  whose  heresy  had  overthrown  the  faith  of  some  professed 
Christians.  What  pains  did  the  apostle  John  take,  in  his  gospel  and 
in  two  of  his  epistles,  to  expose  the  sentiments  of  those  who  denied 
either  the  divinity  or  humanity  of  his  Lord  and  Savior.  The  zeal 
which  these  apostles  displayed  in  opposing  an  erroneous  sentiment, 
not  only  manifested  their  abhorrence  of  that  particular  error,  but  also 
their  tender  concern  for  the  whole  system  of  truth,  which  was  thereby 
endangered.  Such  is  the  harmonious  connection  of  the  truth,  that  any 
corrupt  doctrine,  which  pulls  away  a  single  pillar,  tends  to  pull  down 
the  whole  fabric.  Let  a  man  imbibe  erroneous  sentiments  concerning 
the  moral  attributes  of  God,  and  he  will  naturally  be  led  to  form  wrong 
views  of  his  law  ;  and  this  will  lead  him  to  wrong  views  concerning 
the  depravity  and  ill-desert  of  men ;  and  this,  in  its  turn,  will  lead  to 
wrong  views  concerning  atonement  for  sin,  regeneration,  and  other 
gospel  doctrines. 

What  has  now  been  suggested  is  not  a  mere  7nai/  be  ;  instances  have 
actually  occurred,  where  a  single  heretical  doctrine,  like  the  illegiti- 
mate  son  of  Gideon,  has  slain  all  the  system  of  true  doctrines.  The 
case  of  Dr.  Priestly  is  a  striking  illustration  of  this.  He  says  con- 
cerning  himself,  "  that  he  was  once  a  Calvinist,  and  that  of  the  strait- 
est  sect ;  then  a  high  Arian ;  next  a  low  Arian  ;  then  a  Socinian,  and, 
in  a  little  time,  a  Socinian  of  the  lowest  kind  ;  in  Avhich  Jesus  Christ 
is  considered  as  a  mere  man,  the  son  of  Joseph  and  Mary,  and  natu- 
rally as  fallible  and  peccable  as  Moses  or  any  of  the  prophets."  He 
also  says,  "  He  does  not  know  when  his  creed  will  be  fixed."* 

If  one  fundamental  error  be  embraced  and  made  the  criterion  of  sen- 
timent, it  eats  like  a  canker,  and  will  at  length  destroy  every  impor- 
tant  article  of  an  orthodox  faith.  On  the  other  hand,  let  one  funda- 
mental  truth  be  adopted,  and  be  used  as  a  kind  of  standard  by  which 
every  sentiment  shall  be  tried,  and  it  will  be  found  sufficient  to  bring 
us  into  a  belief  of  the  whole  system.  There  is  such  an  agreement 
between  all  the  true  doctrines,  that  if  Ave  do  but  get  and  keep  a  firm  hold 
of  one,  it  will  bring  the  others  along  with  it ;  as  one  link  will  draw 
the  whole  series  of  links  in  a  chain.  This  remark  is  illustrated  by  an 
eminent  example,  which  may  serve  as  a  contrast  to  the  one  which  was 
just  now  placed  before  the  reader.  The  case  to  which  I  now  allude, 
is  that  of  Dr.  Scott.  It  is  well  known  to  the  Christian  public,  that 
when  this  eminent  man  first  entered  the  ministry,  he  did  not,  in  a 
proper  sense,  balieve  any  of  those  Articles  which  have  been  exhibited 
in  this  work,  as  being  the  only  harmonious  system  of  Christian  doc- 
trine. It  is  also  known  that,  eventually,  he  did,  in  substance,  adopt 
this  whole  system.  But  the  system  was  not  all  adopted  at  once.  Ac- 
cording to  his  own  statements,  (contained  in  the  Force  of  Truth,)  he 
first  obtained  correct  views  of  the  spirituality  and  extent  of  God's  law  ; 
and  then  of  the  entire  depravity  and  guilty  condition  of  man.  These 
things  he  saw  clearly,  and  believed  fully  ;    and  by  following  them  up 

*  See  Dwight's  Theology,  vol.  ii.  page  189. 


594  CONCLUDING    REMARKS. 

he  was  led  into  a  belief  of  an  entirely  new  system  of  doctrines ;  the 
influence  of  which  on  his  future  life  and  labors,  is  well  known  to  the 
readers  of  his  valuable  works. 

I  should  regret  to  have  this  work  be  the  means  of  alienating  such  as 
are  agreed  in  the  great  essentials  of  gospel  doctrine,  and  whose  differ- 
ences are  rather  in  words  than  ideas :  but  I  am  persuaded  that  it  is 
no  symptom  of  a  thriving  state  of  the  church,  when  corruption  in  doc. 
trine  is  thought  a  matter  of  indifference.  And  nothing  can  be  a  more 
certain  indication  that  the  church  of  Christ  is  in  a  declining  state,  than 
that  errors,  affecting  the  very  vitals  of  the  system  of  gospel  truth, 
should  pass  unnoticed,  or  even  be  winked  at.  Paul  strove  to  reconcile 
Christians  who  differed  only  in  meats  and  drinks,  and  things  relating 
to  the  outward  court  of  God's  house;  but  when  their  differences  rela- 
ted to  the  leading  truths  of  the  gospel,  the  only  way  he  strove  to  bring 
them  together  was,  to  persuade  the  erroneous  to  exchange  their  errors 
for  the  truth.  When  they  could  not  be  brought  to  do  this,  he  made  it 
the  duty  of  the  church  to  cut  them  ofl'  as  troublers  of  Israel.  Gal.  i. 
7,  8  ;   V.  12. 

V.  If  the  system  of  theology  which  has  been  exhibited  in  this  worjc,  is 
truth  in  harmony,  then  no  scheme  of  doctrines  which  is  fundamentally  dif- 
ferent, can  be  either  true  or  harmonious. 

The  system  of  theology  which  has  been  exhibited  in  the  preceding 
pages,  is  not  peculiar  to  the  writer's  own  denomination ;  it  has,  in 
substance,  been  embraced  by  not  a  few  in  a  number  of  the  most  distin- 
guished denominations  into  which  the  protestant  church  has  been  divi- 
ded. Though  no  particular  book  of  theology,  except  the  Bible,  has 
lain  before  me  to  give  shape  to  Avhat  I  have  written,  yet  I  conclude 
that  the  statements  which  I  have  made  concerning  Christian  doctrine, 
feeling,  and  practice,  will  very  much  accord  with  that  system  which, 
for  two  or  three  centuries  past,  has  been  denominated  Calvinism ;  af- 
ter John  Calvin,  one  of  the  most  eminent  of  the  reformers.*  If  what 
has  been  placed  before  the  reader,  (no  matter  by  what  name  it  be  dis- 
tinguished,)  is  the  real  system  of  truth  revealed  in  the  word  of  God, 
then  the  word  of  God  can  support  none  which  is  in  opposition  to  it : 
nor  can  we  expect  to  find  any  other  which  shall  be  in  harmony  with 
itself.  The  absurdity  of  proving  two  contrary  schemes  of  doctrine, 
by  the  word  of  that  God  who  can  not  deny  himself,  was  shown  in  the 
beginning  of  this  work :  and  it  is  very  certain,  that  every  scheme  of 
doctrine  which  is  fundamentally  wrong,  will  be  found  to  be,  not  mere- 
ly contrary  to  the  inspired  word,  but  also  self -contradictory.  Every 
such  scheme  must  be  self.contradictory,  for  this  reason  ;  that  the  truth 
which  it  is  obliged  to  adopt  to  give  it  plausibility,  (and  every  scheme, 
except  atheism,  has  some  truth  mingled  with  it,)  will  not  coalesce  with 
its  errors  :  for  what  communion  hath  light  with  darkness  ?  and  what  con- 

*  Luther,  the  most  distinguished  among  the  reformers  of  the  sixteenth  century,  had 
similar  views  concerning  what  are  termed  "  the  doctrines  of  grace."  It  is  quite  a  mis- 
taken opinion,  which  many  have  entertained,  that  the  sentiments  of  Luther  concerning 
these  doctrines,  were  in  agreement  with  what  is  now  called  Arminianism.  Tlio  differ- 
ence between  these  two  reformers  did  not  relate  to  the  doctrines  of  salvation ;  but  rather 
to  the  government  and  ordinances  of  the  church. 


CONCLUDING    KEMARKS.  595 

cord  hath  truth  with  falsehood  ?  Such  a  scheme  of  reHgion  resembles 
the  toes  of  the  image  that  Nebuchadnezzar  saw  in  his  dream,  which 
were  part  of  iron,  and  part  of  clay.  Though  they  are  placed  together, 
there  is  no  common  nature  to  unite  them. 

My  remark  will  be  illustrated,  by  referring  to  two  or  three  of  the 
different  schemes  of  doctrine  which  are  now  propagated  in  the  Chris- 
tian world.  The  advocates  of  that  scheme  which  is  called  Universal 
restoration,  profess  to  believe  that  all  men  will  be  saved  by  the  merits 
of  Christ :  and  yet  they  believe  that  some  men  will  be  confined  in  the 
prison  of  hell,  until  they  have  suffered  all  the  punishment  which  their 
sins  deserve ;  and  that  after  this,  they  will  be  admitted  to  heaven* 
This  scheme  is  self-contradictory ;  because  it  represents  sinners  as 
suffering  all  the  punishment  they  deserve,  and  yet  as  rescued  from 
punishment  by  the  sufferings  of  the  Redeemer.  The  other  class  of 
Universalists,  who  deny  all  future  punishment,  profess  to  believe  that 
sinners  are  saved  wholly  by  grace  through  the  atonement  of  Christ ; 
and  yet  they  assert  that  their  eternal  punishment  would  be  totally  in- 
compatible, not  only  with  the  benevolence,  but  also  with  the  justice  of 
God.  Now  it  is  perfectly  unharmonious  and  absurd,  to  talk  of  the 
grace  of  God  in  forgiving  the  sin,  which  it  Avould  be  unjust  for  him  to 
punish. 

The  Arminian  scheme  of  doctrine  has,  perhaps,  as  much  self-con- 
sistency,  as  any  one  which  contains  in  it  an  equal  degree  of  error. 
Arminians  deny  that  total  depravity  is  common  to  all  who  remain  in 
unregeneracy.  They  also  deny  special  grace  in  regeneration ;  per- 
sonal  election,  or  predestination  unto  holiness  ;  and  the  certain  perse- 
verance in  holiness,  of  those  who  are  regenerated.  In  the  denial  of 
these  doctrines,  we  feel  confident  that  they  have  lost  sight  of  the  testi- 
mony of  God's  word  :  but,  in  itself  considered,  it  appears  to  us  con- 
sistent,  that  when  they  have  denied  the  first  of  this  chain  of  doctrines, 
they  should  deny  the  rest  of  them.  If  the  sinfulness  of  the  human 
heart  be  not  entire,  even  up  to  the  moment  of  passing  from  death  unto 
life,  it  can  require  no  new  and  special  influence  of  the  Spirit  to  renew 
the  heart :  nor  can  predestination  be  unto  holiness,  but  because  of  ho- 
liness foreseen :  and  if  God  deems  it  inconsistent  to  impart  a  holy 
character  by  an  immediate  operation  on  the  sinner's  heart,  we  should 
naturally  suppose  that  he  would  deem  it  inconsistent  to  engage  so  to 
operate  on  the  heart  of  the  saint,  as  infallibly  to  secure  him  against 
making  shipwreck  of  his  faith. 

Although  the  Arminian  scheme  of  doctrine  has  a  degree  of  self- 
consistency,  it  is  far  from  being  harmonious  throughout.  Its  advo- 
cates represent  regeneration  as  a  thing  which  is  necessary  to  salva. 
tion ;  and  they  seem  to  distinguish  between  this  and  complete  sancti- 
fication  :  and  yet  they  do  not  acknowledge  the  entire  sinfulness  of  all 
who  are  in  a  state  of  unregeneracy.  There  is  no  harmony  between 
such  a  view  of  the  unregenerate  heart,  and  the  doctrine  of  regenera- 
tion.  It  is  impossible  to  give  any  consistent  idea  of  regeneration, 
without  acknowledging  the  entire  sinfulness  of  such  as  have  not  ex. 
perienced  it.  The  Arminian  scheme  professes  to  acknowledge  that 
there  are  two  sorts  of  men  in  the  present  world — the  good  and  the  bad ; 
and  that,  in  the  world  to  come,  a  complete  and  everlasting  separation 


596  CONCLUDING    REMARKS. 

will  be  made  between  them.  This  part  of  their  creed  harmonizes 
with  the  word  of  God;  but  it  is  at  utter  variance  with  that  article  of 
their  belief,  which  excludes  the  doctrine  of  total  depravity.  By  exclu- 
ding  this  doctrine  from  their  system,  they  virtually  deny  that  there  is  a 
radical  distinction  of  character  among  men  :  for  if  bad  men  are  partly 
good,  and  good  men  are  not  sinlessly  perfect,  (and  it  will  not  be  pre- 
tended that  they  are  all  so,)  the  line  of  separation  between  good  and 

bad  men,  is  unnatural  and  arbitrary. There  is  a  want  of  harmony 

between  the  doctrines  and  prayers  of  those  who  embrace  this  system. 
They  often  pray  in  a  manner  which  is  calculated  to  make  the  impres- 
sion, that  they  depend  on  God  to  exert  a  direct  influence  on  the  sin- 
ner's heart ;  and  yet,  according  to  their  creed,  if  he  were  to  answer 
their  prayer,  by  exerting  such  an  influence,  the  convert  would  be  no- 
thing but  a  machine,  and  none  the  more  lovely  on  account  of  his  change. 
If,  then,  their  creed  be  correct,  such  prayers  ought  not  to  be  made ; 
for  who  can  help  seeing,  that  it  must  be  wrong  to  ask  the  infinite  God 
to  do  such  an  inconsistent  thing,  as  to  convei't  moral  agents  into  ma- 
chines ?  Arminians  believe  that  God  will  give  eternal  confirmation  to 
the  holiness  of  the  saints  in  heaven,  but  deny  that  he  insures  their  per- 
severance while  on  earth  ;  affirming  that  this  latter  doctrine  is  incon- 
sistent with  that  of  free  agency.  But  if  his  preserving  the  saints  from 
a  total  apostacy  on  earth,  be  inconsistent  with  their  free  agency,  how 
can  it  be  consistent  with  such  agency,  that  he  should  forever  preserve 
them  from  the  least  transgression,  when  in  the  kingdom  of  heaven? 

While  the  Arminian  error  arises  from  a  perversion  of  the  doctrine  of 
man's  free  agency,  the  error  of  the  Antinomians  results  from  a  perver- 
sion  of  the  doctrine  of  his  dependent  agency.  This  latter  scheme  is 
wrong,  just  so  far  as  it  opposes  the  perfect  and  immediate  obligation  of 
all  men,  whether  in  a  renewed  or  unrenewed  state,  to  render  unfeigned, 
and  even  entire  obedience  to  the  commands  of  God.  There  are  vari- 
ous shades  of  Antinomianism ;  so  that  it  is  more  difficult  to  give  a 
definite  view  of  it,  than  of  most  other  errors.  It  is,  however,  the  na- 
ture of  the  scheme  to  turn  the  grace  of  God  into  looseness — to  make 
the  doctrine  of  justification,  through  the  Redeemer's  righteousness,  a 
reason  for  neglecting  a  close  attention  to  personal  righteousness  ;  and 
to  make  our  dependence  on  the  agency  of  the  Holy  Spirit  to  renew 
and  sanctify  us,  an  excuse  for  the  unrenewed  sinner  and  the  backslid- 
den saint.  This  scheme,  to  be  self-consistent,  must  make  all  personal 
holiness  in  believers  useless,  and  a  thing  to  M'hich  they  ought  not  to 
be  exhorted  ;  for  if  we  may  be  any  more  remiss  in  working  out  our 
salvation,  because  we  have  the  Redeemer's  righteousness  to  clothe  us, 
why  may  we  not  neglect  all  attention  to  personal  righteousness  and 
purity  of  heart ;  since  the  brought  in  righteousness  of  the  Redeemer  is 
infinitely  perfect  ?  And  yet,  I  conclude,  there  are  few  Antinomians 
who  would  carry  their  scheme  to  such  an  extent.  Again  :  If  the 
elect  are  not  to  be  blamed  for  not  repenting,  till  they  are  effectually 
wrought  upon  by  the  Spirit,  the  non-elect  can  not  be  blameworthy  for 
never  repenting  ;  seeing  they  are  never  thus  wrought  upon.  Nor  can 
we  see  how  it  would  be  proper  for  men  to  repent,  even  when  wrought 
upon  by  the  Spirit,  provided  they  had  not  been  under  a  previous  obli- 
gation to  this  duty.     Why  should  they  repent  of  those  sins,  which 


CONCLUDING    REMARKS.  597 

they  were  not  criminal  in  committing  and  retaining  ?  If  the  Antino- 
mians  were  fully  to  carry  out  the  principles  on  which  their  scheme  is 
built,  it  would  present  such  a  frightfiil  form,  that  they  would  be  asham- 
ed to  own  it. 

Calvinism  is  the  mean  between  the  two  extremes  of  Arminianism, 
on  the  one  hand,  and  Antinomianism,  on  the  other.  It  is  a  system 
which  acknowledges  man's  free  agency  and  obligation  in  full :  and 
this  it  does  without  denying  or  mutilating  the  doctrine  of  his  absolute 
dependence  on  Divine  righteousness  and  strength.  If  it  has  self-con- 
sistency throughout,  it  is  no  slender  argument  in  favor  of  its  truth : 
for  it  is  no  doubt  a  fixct,  that  if  all  the  heresies  which  have  arisen  in 
the  church  were  to  be  thoroughly  canvassed,  a  want  of  harmony,  as 
well  as  of  scriptural  proof,  would  bo  found  to  characterize  them  all. 

VI.  Divine  truth  is  the  only  consistent  bond  of  union  in  the  Church  of 
God. 

Paul,  when  speaking  of  this  holy  community,  calls  it  "  the  church 
of  the  living  God,  the  pillar  and  ground  of  the  truth.''''  If  this  is  its 
name,  the  truth  must  be  its  only  consistent  bond  of  union  :  for  surely 
nothing  could  be  more  absurd,  than  to  denominate  any  community  the 
pillar  and  ground  of  the  truth,  whose  agreement  should  consist  in  be- 
lieving, loving,  and  practicing  that  which  is  false  and  erroneous. 

When  Christ  Jesus  witnessed  a  good  confession  before  Pontius  Pi- 
late, he  said  that  his  kingdom  was  not  of  this  world,  but  declared  that 
the  very  end  for  which  he  came,  was  to  bear  witness  of  the  truth  : 
and  then  added  :  "  Every  one  that  is  of  the  truth,  hcareth  my  voice." 
From  this  declaration  of  the  Savior  we  learn,  that  his  kingdom  (which 
is  the  same  as  his  church)  is  a  kingdom  of  truth  ;  and  that  this  is  the 
very  thing  which  will  endear  it  to  all  upright  ones  in  every  part  and 
period  of  the  world. 

That  divine  truth  is  the  bond  of  union  among  Christians,  is  made 
very  clear  by  John's  epistle  to  the  elect  lady  and  her  children ; 
"  whom,"  said  he,  "  I  love  in  the  truth  ;  and  not  I  only,  but  also  all  that 
have  known  the  truth ;  for  the  truth's  sake,  which  dwelleth  in  us,  and 
shall  be  with  us  forever."  Here  we  learn,  it  is  the  truth  that  is  in 
Christians,  which  makes  them  love  one  another ;  and  that  this  holy 
union  comprehends  all  that  have  known  the  truth  ;  that  have  so  known 
it  as  to  have  it  dwell  in  their  hearts.  We  also  learn,  that  it  is  the  per- 
petual  abiding  of  the  tnith  in  their  hearts,  which  secures  their  union 
from  being  dissolved. 

But  what  is  meant  by  a  union  founded  on  the  truth  ?  An  answer 
to  this  inquiry  is  furnished  by  what  has  been  said  in  this  work  con- 
cerning the  reality  and  harmony  of  religious  truth.  We  have  seen  that 
the  word  of  God  puts  no  value  on  religion,  if  it  be  not  the  true  religion 
— that  it  makes  no  account  of  a  religious  creed,  if  it  be  not  the  belief 
of  the  truth — nor  of  religious  feelings,  if  they  be  not  the  love  of  the 
truth — nor  of  religious  worship,  if  it  be  not  the  worship  of  the  true 
God — nor  indeed  of  the  worship  of  the  true  God,  unless  he  be  wor- 
shiped in  spirit  and  in  truth.  That  demand  which  was  made  by  the 
upostle  in  relation  to  fellowsliip,  has  never  been  answered  :  "  For  what 
fellowship  hath  righteousness  with  unrighteousness  ?  and  what  com- 

75 


598  CONCLUDING    REMARKS. 

inunion  hath  Ught  with  darkness?  And  what  concord  hath  Christ 
with  Behal  ?  Or  what  part  hath  he  that  believeth  with  an  infidel  ? 
And  what  agreement  hath  the  temple  of  God  with  idols  ?"  2  Cor.  vi. 
14 — 16.  If  the  unrighteous  have  fellowship  ia  unrighteousness,  and 
infidels  in  their  infidelity,  and  idolaters  in  the  worship  of  idols;  still 
there  is  nothing  lovely  in  their  fellowship.  Neither  is  there  anything 
lovely  in  the  fellowship  of  Christians,  any  farther  than  it  is  the  effect 
of  truth  and  holiness. 

The  apostle,  when  speaking  of  the  foundation  which  has  been  laid 
for  union  in  the  church  of  Christ,  observes,  "  There  is  one  body  and 
one  spirit — one  Lord,  one  faith."  The  real  unity  of  this  mystical  body 
can  neither  be  produced  nor  preserved,  except  it  be  quickened  and 
moved  by  one  spirit,  the  Spirit  of  the  living  God  ;  and  be  brought  under 
one  dominion,  the  dominion  of  the  Lord  Jesus  ;  and  adopt  one  system 
of  faith,  even  that  which  is  communicated  in  the  scripture  of  truth. 
As  this  matter  is  often  called  in  question,  whether  one  faith,  that  is, 
one  system  of  belief,  be  essential  to  the  unity  of  the  church,  it  demands 
our  particular  attention.  If  the  worshipers  of  Jehovah,  and  the  wor- 
shipers of  idols,  were  to  be  formed  into  one  religious  society,  there 
would  be  no  consistent  bond  of  union.  How  could  they  unite  in  wor- 
ship, when  their  prayer  is  made  to  different  deities  ?  Our  belief  is  the 
foundation  of  our  practice.  If  we  believe  that  Baal  is  God,  we  shall 
oflfer  aur  prayers  to  Baal :  and  if  we  believe  that  the  Lord  is  God,  we 
shall  pray  to  him.  But  it  is  not  enough  that  we  agree  in  giving  the 
same  name  to  the  object  of  our  worship  ;  we  must  be  agreed  concern, 
ing  his  character  ;  else  there  is  no  bond  of  union  botween  us.  How 
can  those  who  possess  jarring  opinions  concerning  the  moral  perfec- 
tion of  God,  unite  in  the  same  prayer  ?  He  who  believes  that  ven- 
geance belongeth  unto  God,  and  that  it  helps  constitute  the  beauty  of 
his  holiness,  will  pray  according  to  his  belief.  In  his  confessions  of 
sin  and  ill-desert,  he  will  acknowledge  that  he  and  all  his  fellow  wor- 
shipers,  might  justly  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory  of  his  power.  But  how 
can  they  unite  in  such  confessions,  who  believe  that  a  being  that  can 
punish  sin  after  this  sort,  is  a  hateful  character  ?  Among  those  who 
profess  the  religion  of  Christ,  there  are  some  who  believe  that,  in  point 
of  justification,  their  best  performances  may  well  be  called  filthy  rags, 
and  that  an  infinite  atonement  for  sin  is  their  only  ground  of  hope  : 
and  there  are  others  who  believe  that  the  doctrine  of  an  atonement  for 
sin,  is  extremely  foolish.  With  such  discordant  sentiments  on  a  sub- 
ject which  is  brought  into  view  with  every  prayer,  how  can  they  unite 
in  their  devotions  ?  It  is  the  full  belief  of  some,  that  the  hearts  of  all 
unregenerated  men  are  evil,  and  only  evil,  having  no  exercises  which 
are  in  conformity  to  divine  requirements,  nor  desires  for  conformity  ; 
they  are  therefore  led  to  pray  for  their  convei'sion  as  an  act  of  mere 
sovereign  mercy.  How  can  those,  who  have  no  such  views  of  the 
character  of  the  unregenerate,  and  their  dependence  on  sovereign 
mercy^  cordially  join  in  these  prayers  ?  They  who  believe  there  is  a 
covenant  of  everlasting  mercy  established  with  every  penitent  sinnei-, 
will  not  unfrequently  be  led,  by  such  a  belief,  to  offer  prayers  which 
will  be  entirely  repugnant  to  their  vieAvs  who  disbelieve  the  existence 


CONCLUDING    REMARKS.  599 

of  such  a  covenant.  I  have  introduced  these  as  a  few  specimens,  to 
show  that  an  agreement  in  the  leading  articles  of  our  belief,  is  neces- 
sary  to  lay  a  foundation  for  us  to  unite  together  in  the  worship  of  God. 

The  creed  which  men  have  adopted,  gives  a  shape  to  their  sermons, 
if  they  are  ministers  of  the  word  ;  and  to  their  conversation,  if  they 
are  private  members  of  the  church.  It  often  happens  among  the  mem- 
bers of  the  visible  family  of  Christ,  that  what  is  taught  in  a  sermon  is 
highly  approved  by  some,  as  precious  truth  ;  and  as  highly  reprobated 
by  others,  as  dangerous  error.  While  we  entertain  opinions  which 
are  essentially  different  concerning  any  of  the  leading  doctrines  of  the 
Bible  ;  for  example,  the  counsel  and  agency  of  God  ;  we  can  hardly  con- 
fer together  without  injuring  each  other's  feelings  :  for  such  remarks 
on  the  passing  events  of  Providence,  as  will  seem  intelligible  and  inter- 
esting to  those  who  have  adopted  one  system  of  faith,  will  sound  harsh 
and  discordant  to  men  of  different  sentiments.  "  Can  two  walk  to- 
gether except  they  be  agreed  ?"  Intellectual  beings  of  very  different 
capacities,  can  have  fellowship  together.  Behevers  of  strong  faith  can 
have  fellowship  with  believers  whose  faith  is  weak ;  angels  can 
have  fellowship  with  men  ;  and  the  Creator  with  his  creatures.  But 
in  none  of  these  cases  could  they  walk  together,  if  they  were  not 
agreed.  God  can  have  fellowship  with  us,  though  we  know  but  a  lit- 
tie  of  his  excellent  greatness,  provided  that  we  love. what  we  know  of 
it ;  but  if  we  have  hated  what  we  have  seen,  he  can  have  no  delight  in 
us.  And  they  who  are  strong  in  faith  can  have  sweet  communion 
w4th  the  babes  in  Christ,  when  these  appear  to  approve  the  things  that 
are  excellent,  as  far  as  they  have  been  instructed  in  them.  If  they 
love  what  they  know  of  the  truth,  it  forms  a  bond  of  union  ;  but  when 
the  knowledge  of  the  truth  seems  to  alienate  their  hearts  from  it,  fel- 
lowship is  rendered  difficult,  if  not  impossible. 

Is  truth  in  doctrine  the  basis  of  all  true  religion  in  feeling  and  prac- 
tice, as  we  have  seen  ;  then  it  is  no  proper  way  of  promoting  the  unity 
of  the  church,  to  treat  it  as  a  thing  of  little  importance — to  consent  to 
give  the  name  of  truth  to  every  creed  in  Christendom  ;  or  to  agree 
that  we  will  all  be  united,  while  our  articles  of  faith  are  discordant. 
This  was  not  the  way  which  was  taken  by  the  apostles.  Under  one 
of  the  preceding  Remarks,  I  had  occasion  to  show  what  were  the  sen- 
timents of  Paul,  Peter,  and  John,  on  the  subject  of  heresy.  Nor  did 
the  apostle  Jude  pass  over  this  subject  in  silence,  though  his  epis- 
tle is  short.  "  It  was  needful  for  me,"  said  he  to  the  sanctified,  "  to 
write  unto  you  and  exhort  you  ;  that  ye  should  contend  earnestly  for 
the  faith  once  delivered  unto  the  saints."  The  way  which  he  pro- 
posed for  the  preservation  of  the  unity  of  the  church,  was  to  contend 
earnestly  for  the  faith  which  was  once  delivered  to  the  saints.  And 
what  was  the  way  which  the  Head  of  the  church  took  to  give  unity 
to  his  own  body  ?  We  hear  him  say,  jBeware  of  false  prophets — be- 
ware of  the  leaven  of  the  Pharisees  and  Sadducees  ;  that  is,  beware  of 
tlieir  doctrine.  We  hear  him  exclude  from  charity  the  Pharisees,  who 
constituted  a  famous  sect  in  the  Jewish  church.  He  excluded  them 
all  in  a  mass,  when  he  said  to  his  hearers,  "  Except  your  righteous- 
nes3  shall  exceed  the  righteousness  of  the  Scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaven." 


600  CONCLUDINfi    RKMARKS. 

In  the  days  of  Christ  and  the  apostles,  circumstantial  diflerences 
among  the  friends  of  Christ,  were  made  no  barrier  to  communion. — 
When  the  beloved  disciple  told  his  Master,  thaf  they  forbad  the  man 
whom  they  saw  casting  out  devils  in  his  name,  because  he  did  not  fol- 
low  them,  "  Jesus  said.  Forbid  him  not ;  for  there  is  no  man  vyhich 
shall  do  a  miracle  in  my  name,  that  can  lightly  speak  evil  of  me  :  for 
he  that  is  not  against  us,  is  on  our  part."  And  when  Paul  saw  some 
who  were  disposed  to  make  a  schism  in  the  church,  by  the  question 
about  meats  and  drinks,  and  things  which  did  not  affect  the  vitals  of 
religion,  he  strongly  urgfed  mutual  forbearance  on  those  who  enter- 
tained different  opinions.  The  unity  of  the  church  may  not  require  a 
perfect  uniformity,  in  respect  to  all  the  modes  and  forms  of  religion. 
To  treat  of  these,  did  not  particularly  come  within  the  plan  of  this 
work  :  and  where  the  subject  might  have  embraced  them,  I  have 
thought  it  expedient  to  leave  them  out ;  and  for  this,  among  other 
reasons,  that  they  seem  not  to  lay  the  foundation  for  holiness  of  char- 
acter,  like  that  instruction  which  relates  to  doctrine,  experience,  and 
common  Christian  duties.  They  are  not  such  connected  links  in  the 
chain  of  truth,  that  we  are  drawn  into  correct  views  concerning  them, 
by  the  same  kind  of  necessity  by  which  we  are  drawn  into  the  doc- 
trines of  grace,  as  being  the  natural  fruit  of  that  spiritual  birth,  in 
which  the  love  g^  God  is  shed  abroad  in  the  heart  by  the  Holy  Ghost. 
I  conclude  that  men  can  be  found  in  a  number  of  Christian  denomina- 
tions,  differing  in  the  circumstantials  of  worship,  who  will  be  able  to 
read  the  book  now  before  them  with  equal  approbation.  And  the  ed- 
ification of  them  all,  without  distinction  of  denomination,  is  the  heart's 
desire  and  prayer  of  the  writer. 

If  divine  truth  is  the  only  consistent  bond  of  union  in  the  church 
of  God,  it  would  be  no  favorable  symptom  of  her  near  approach  to 
the  time  of  her  greatest  prosperity,  should  there  be  a  growing  indiffer- 
ence to  the  fundamental  doctrines  of  the  Bible.  If  any  have  pictured 
to  themselves  the  millenial  church  as  indifferent  to  doctrinal  truth  ;  if 
they  have  made  its  glory  to  consist  in  a  mere  suspension  of  hostilities 
between  orthodoxy  and  hei'esy  ;  or  in  a  general  amalgamation  of  all 
the  creeds  in  Christendom  ;  their  view  of  the  millenial  church  is  very 
different  from  my  own.  Was  it  for  this  very  end  that  Christ  came 
into  the  world,  to  bear  witness  unto  the  truth — was  the  Spirit  sent  to 
lead  into  all  truth — has  a  church  been  set  up  in  this  world  of  error 
and  delusion,  to  be  the  pillar  and  ground  of  the  truth — have  prophets, 
apostles,  and  martyrs  ventured  their  lives  in  bearing  witness  to  the 
truth  ;  and  can  it  be,  when  the  church  shall  have  arrived  at  the  zenith 
of  her  glory,  it  will  be  found  that  the  truth  is  of  little  consequence  ? 
This  can  not  be.  The  event  will  show,  that  he  who  wills  that  all  men 
should  be  saved,  designs  to  effect  it  by  their  coming  to  the  knowledge 
of  the  truth.  1  Tim.  ii.  4.  Truth  will  be  the  bond  of  union  in  that 
blessed  time,when  there  shall  be  such  a  universal  and  permanent  peace, 
that  they  will  not  learn  war  any  more.  Of  that  period  the  prophet  speaks 
when  he  says,  "  The  watchmen  shall  lift  up  the  voice  ;  wilh  the  voice 
together  shall  they  sing  :  for  they  shall  see  eye  to  eye  when  the  Lord 
shall  bring  again  Zion."  This  prediction  imports,  that  in  the  favored 
time  referred  to,  the  Avatchmen  of  Zion  shall  see  alike,  and  speak 


COXCLUDIXC   RrMARKS.  •  601 

alike.  This  supposes  tliat  there  is  something  in  which  they  will  be 
entirely  agreed.  And  what  can  it  be,  but  divine  truth,  that  shall  cob- 
stitute  the  matter  of  their  testimony  ?  It  is  God's  promise  to  Israel 
and  Judah,  that  in  the  time  of  their  future  restoration,  he  will  give 
them  one  heart  and  one  way,  that  they  may  fear  him  forever.  The 
game  will  also  be  done  for  the  fullness  of  the  gentiles,  when  they  shall 
come  in  ;  as  appears  by  this  prediction  in  the  book  of  Zephaniah  : 
"  For  then  will  I  turn  to  the  people  (that  is,  the  remnant  of  the  gen- 
tiles)  a  pure  language,  that  they  may  call  upon  the  name  of  the  Lord, 
to  serve  him  with  one  consent." 

Should  differences  be  found  in  the  millenial  church,  we  may  be 
assured  they  will  not  relate  to  fundamentals,  either  in  doctrine,  expe- 
rience, or  practice.  All  will  believe  in  Jehovah,  the  true  God  ;  and 
will  agree  in  attributing  to  him  the  same  natural  and  moral  perfections  : 
"  And  the  Lord  shall  be  king  over  all  the  earth  :  in  that  day  shall  there 
be  one  Lord,  and  his  name  one."  Zech.  xiv.  9.  When  the  whole  con- 
gregation of  the  Lord  shall  become  agreed  on  this  one  question,  What 
is  the  character  of  the  God  of  the  Bible  ?  they  will  soon  be  agreed  on 
every  important  point  in  theology.  They  will  now  necessarily  become 
agreed  in  their  views  of  God's  law — the  obligation  of  his  creatures  to 
obey  it — their  guilt  for  disobedience — and  their  need  of  an  atonement, 
even  one  of  infinite  value,  to  render  the  forgiveness  of  their  sins  con- 
sistent with  the  honor  of  the  Lawgiver,  the  stability  of  the  law,  and 
the  good  of  the  moral  system.  Nor  can  I  think,  that  when  the  ques- 
tion  relating  to  the  natural  and  moral  perfection  of  God,  is  once  settled, 
there  will  be  any  material  difference  concerning  any  of  those  Articles 
of  doctrine,  experience,  or  practice,  which  have  been  introduced  into 
this  treatise. 

While  all  indifference  to  the  truth,  whether  it  relate'to  the  doc 
trines,  the  inward  feelings,  or  the  external  duties  of  religion,  should 
cause  us  to  grieve,  we  ought  to  consider  it  as  a  symptom  of  the  ap. 
proach  of  batter  days,  Avhen  inconsiderable  differences  in  opinion  or 
practice,  are  not  made  walls  of  separation  between  those  who  are 
agreed  in  the  great  essentials  of  our  holy  religion.  It  is  also  favora- 
ble  to  see  such  as  belong  to  different  communions  of  the  Christian 
church,  unite  in  promoting  the  common  cause,  so  far  as  such  a  union 
implies  no  surrender  of  gospel  truth.  It  would  be  matter  of  rejoicing, 
were  religious  discussions  to  be  carried  on  in  a  more  cool  and  dispas- 
sionate manner.  It  gives  great  satisfaction  to  such  as  love  the  truth, 
to  see  those  who  are  called  forth  as  its  public  advocates,  conform  to 
that  direction  of  Him  who  came  to  bear  witness  unto  the  truth  :  "  Be 
ye  wise  as  serpents,  and  harmless  as  doves  " — and  to  that  correspon- 
ding  direction  of  his  apostle  :  "  In  meekness  instructing  those  who 
oppose  themselves  ;  if,  peradventure,  God  will  give  them  repentanfce 
to  the  acknowledging  of  the  truth." 

VII.  The  church  is  the  light  of  the  world,  only  so  far  as  she  refects 
the  radiations  of  divine  truth. 

As  gospel  truth  is,  and  ever  must  be,  the  only  bond  of  union  to  the 
church,  so  does  it  constitute  that  light,  which  she  is  required  to  reflect 
upon  a  world  enveloped  in  moral  darkness.     The  church  shines  with 


tJ02  CONCLUDING   REMAHKS. 

borrowed  light — light  which  she  derives  from  the  Sun  of  righteousness. 
It  was  his  glory  to  be  the  true  Witness,  full  of  grace  and  truth  :  it 
is  her  gloiy  that  she  has  received  of  his  fullness,  and  is  thereby  made 
the  pillar  and  ground  of  the  truth.  To  a  world  full  of  religious  error 
he  came,  to  dispel  the  darkness  and  bear  witness  of  the  truth.  But 
havinCT  now  withdrawn  himself,  he  has  constituted  his  disciples,  in  a 
subordinate  sense,  the  light  of  the  world.  To  them  he  says,  "  Let 
your  light  so  shine  before  men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  heaven."  In  the  spirit  of  this 
injunction,  Paul  says  to  the  saints  at  Philippi,  "  Do  all  things  without 
murmurings  and  disputings,  that  ye  may  be  blameless  and  harmless, 
the  sons  of  God,  without  rebuke  in  the  midst  of  a  crooked  and  perverse 
nation,  among  whom  ye  shine  as  lights  in  the  world,  holding  forth  the 
word  of  life." 

On  mount  Zion  there  shines  a  light,  which  the  God  of  Zion  has 
determined  shall  dispel  the  moral  darkness  of  this  fallen  world.  But 
■what  is  that  light  but  the  truth  ?  Divest  the  church  of  the  truth,  and 
her  light  is  put  out  at  once.  There  is  nothing  except  truth  which  has 
any  light  in  it ;  for  surely  error  is  nothing  but  darkness.  The  truth 
professed,  felt,  and  acted  out,  comprises  all  the  light  there  is  in  the 
followers  of  Christ.  They  shine  as  lights  in  the  world,  by  "  holding 
forth  the  word  of  life,"  both  in  their  instructions  and  examples.  Were 
they  to  teach  false  doctrines,  instead  of  those  which  are  true,  this  would 
be  darkness  and  not  light.  It  is  only  by  the  manifestation  of  the  truth, 
that  we  can  commend  ourselves  to  every  man's  conscience  in  the  sight 
of  God.  Were  the  church  to  become  so  totally  indifferent  to  the  truth, 
that  the  word  of  God  should  cease  to  be  made  the  standard  of  her 
creeds,  sermons,  and  books,  her  light  would  be  extinguished.  She 
would  have  no  advantage  over  those  who  embrace  Islamism,  or  any 
other  false  religion.  The  same  may  be  said  in  relation  to  her  exam- 
ples. Let  us  once  contemplate  the  church  as  not  distinguished  from 
the  world  by  that  life  of  holy  obedience  which  is  described  by  "walk- 
ing ill  the  truth  ;  "  and  where  would  be  her  light  ?  Does  it  consist  in 
a  mere  profession — a  lamp  without  oil — in  saying,  Lord,  Lord,  without 
obedience  to  the  commands  of  Christ  ?  Were  the  members  of  Christ's 
family  to  be  distinguished  from  other  men  by  nothing  more  than  their 
attendance  on  sacraments,  they  could  with  no  propriety  be  character- 
ized as  "  a  peculiar  people,  zealous  of  good  works." 

Truth  in  experience  is  no  less  necessary  to  the  light  of  the  churchy 
than  truth  in  doctrine  and  practice.  Without  experimental  religion, 
even  that  which  is  truth  in  the  inward  parts,  her  light  would  be  no 
better  than  darkness.  Will  a  lamp  without  oil,  burn  and  give  light  ? 
And  can  we  expect  that  a  church,  made  up  of  graceless  members,  will 
produce  those  good  works  by  which  the  world  is  benefited  and  God 
glorified  ?  No  inward  change  which  is  not  based  on  the  truth,  can  be 
expected  to  result  in  such  an  external  reformation,  as  shall  resemble  a 
clear  and  permanent  light.  And  any  external  light  which  the  profes- 
sors of  religion  exhibit,  however  brilliant  it  may  appear,  unless  it  is 
supposed  to  be  the  result  of  purity  of  heart,  will  be  repulsive  rather 
than  attractive.  As  the  light  of  good  works  is  obscured  or  wholly 
prevented,  when  the  light  of  grace  is  wanting  in  the  heart ;  so  this 


CONCLUDING  REMARKS.  603 

last  is  prevented  by  withholding  the  light  of  doctrinal  truth,  in  the 
ministry  of  the  word  and  other  means  of  instruction.  It  is  by  the  M'ord 
of  truth  that  men  are  begotten  to  a  holy  life  ;  and  the  whole  process  of 
sanctification  is  effected  by  the  same  means. 

The  darkness  that  covers  the  earth,  and  the  gross  darkness  which 
covers  the  people,  is  the  darkness  of  sin  and  of  religious  delusion. — 
This  is  that  which  the  light  of  the  church  is  ordained  to  dispel.  But 
before  she  can  effect  so  desirable  an  object,  she  needs  to  arise  and 
shine  ;  for  surely,  her  darkness  has  no  tendency  to  dispel  that  dark- 
ness which  envelops  the  world.  Her  numbers  can  not  bo  so  multi- 
plied, nor  her  wealth  so  increased,  as  to  qualify  her  to  be  the  world's 
light.  The  church  of  Rome  has  many  members,  and  great  resources  ; 
but  her  light  is  darkness  ;  for  neither  her  doctrine,  nor  practice,  is  in 
agreement  with  the  truth  of  God's  word.  The  glorious  reformation 
from  popery,  Avhich  took  place  in  the  early  part  of  the  sixteenth  cen- 
tury, wa^  effected  by  the  light  of  truth.  The  zeal  of  the  Reformers 
would  have  effected  no  such  desirable  reformation,  had  they  not  ap- 
proved themselves  by  the  word  of  truth.  This  was  the  sword  of  the 
Spirit,  by  means  of  which  such  a  victory  was  won.  And  why  is  the 
glory  departed  from  many  of  the  reformed  churches  ?  Is  it  not,  man- 
ifestly, because  the  truth  is  prostrated  in  their  streets,  sanctuaries,  and 
theological  seminaries  ?  The  churches  may  still  retain  the  name  of 
Reformed ;  and  the  more  distinctive  name  of  Lutheran  and  Calvinis- 
tic  ;  but  if  those  glorious  truths  which  Avere  believed  and  inculcated 
by  the  Reformers,  and  particularly  by  those  men  after  whose  names 
they  are  called,  have  ceased  to  be  inculcated  and  believed,  their  sun  is 
gone  down. 

Is  divine  truth  that  which  gives  lustre  to  the  church  ;  and  is  it  by 
the  instrumentality  of  her  light,  that  the  darkness  of  a  sinful  world  is 
to  be  scattered  away  ?  How  important,  then,  that  every  exertion 
should  be  made  to  bring  her  under  the  full  influence  of  gospel  truth. 
No  one  thing  seems  to  present  such  an  obstacle  in  the  way  of  the 
recovery  of  our  fallen  world,  as  that  mighty  mass  of  error,  both  in 
doctrine  and  practice,  which  exists  in  the  visible  church.  How  can 
she,  thus  darkened  by  error  and  sin,  cause  her  light  to  shine  to  the 
ends  of  the  earth  ?  With  God  all  things  are  possible  ;  and  to  Him  it 
behooves  us  to  repair,  and  say,  "Arise,  O  God,  and  plead  thine  own 
cause."  But  while  our  ultimate  dependence  is  to  be  placed  on  Him 
alone,  we  should  be  no  less  diligent  in  employing  means  to  advance 
the  cause  of  truth,  than  if  it  wholly  depended  on  our  own  exertions. 

There  is  a  certain  number  now  on  the  earth,  whom  the  Lord  know- 
eth  to  be  his.  These  have  been  called  out  of  darkness  into  marvelous 
light,  and  are  truly  the  children  of  the  light  and  of  the  day.  These 
must  not  sleep,  as  do  others,  but  put  on  the  armor  of  light,  and  make 
a  vigorous  stand  against  the  attacks  of  the  enemy.  It  behooves  them 
to  grow  in  grace  and  in  the  knowledge  of  divine  truth  ;  especially  in 
the  knowledge  of  their  Lord  and  Savior  Jesus  Christ.  They  should 
also  be  "  valiant  for  the  truth  upon  the  earth  ; "  and  should  begin  by 
striving  to  increase  the  knowledge  of  it,  in  all  those  particular  congre- 
gations and  regions  Avherc  they  are  dispersed.  To  them  it  must  appear 
as  important  as  the  glory  of  God,  and  the  salvation  of  men,  that  the  or- 


604  cojVcludinu  remahks. 

thodoxy  of  the  scriptures  should  be  preached,  understood,  and  received. 
It  is  also  incumbent  on  these  friends  of  the  truth,  to  do  what  in  them 
lies  to  revive  and  support  gospel  discipline  in  their  several  churches ; 
so  that  those  members  who  have  embraced  dangerous  heresies,  may 
either  be  brought  to  heartily  renounce  them,  or  be  excluded  from  the 
household  of  faith. 

Whether  the  unity,  or  the  light  of  the  church  be  considered,  there 
can  be  nothing  of  greater  importance  than  that  we  vigilantly  guard  its 
door  of  enti'ance.  None  should  be  admitted,  except  such  as  give  evi- 
dence of  love  to  the  truth.  Let  all  who  name  the  name  of  Christ,  and 
especially  the  officers  of  the  church,  be  cautioned,  as  they  love  Zion 
the  city  of  our  God,  and  as  they  love  the  souls  of  such  as  are  yet  in 
the  bond  of  iniquity,  to  observe  great  circumspection  in  the  admission 
of  new  members.  We  are  bound  to  rejoice  in  the  additions  which  are 
made  to  the  church,  when  those  who  are  received,  give  satisfactory 
evidence  that  they  have  first  been  added  to  the  Lord.  But  is  it  not 
apparent,  that  the  cause  of  truth  suffers  more  from  a  redundancy,  than 
from  a  scarcity  of  members  ?  We  know  that  the  servants  of  Christ 
can  not  search  hearts,  like  their  Master ;  but  let  them  be  entreated  to 
pray  and  strive  to  be  kept  from  putting  into  God's  building,  such  a 
great  proportion  of  hay,  wood,  and  stubble,  as  have  been  put  into  it  in 
years  and  generations  that  are  passed.    See  1  Cor.  iii.  9 — 15. 

Since  it  is  important  to  the  cause  of  truth,  that  great  care  should  be 
used  in  examining  into  the  belief,  the  experiences,  and  life,  of  those 
who  are  to  be  admitted  as  privatq  members  of  the  household  of  faith, 
how  very  consequential  it  must  be  that  the  office-bearers,  especially 
they  who  labor  in  word  and  doctrine,  should  be  men  who  give  decided 
evidence  that  they  are  not  ashamed  of  Christ,  nor  of  his  words.  The 
light  of  the  church  can  not  be  bright,  when  the  work  of  the  ministry  is 
in  the  hands  of  ignorant  men  ;  or  in  the  hands  of  men  of  corrupt 
manners  ;  or  men  of  an  unsound  faith.  If  they  who  guard  the  door 
of  admission  into  the  chui'ch,  need  to  be  circumspect,  how  much  more 
do  they  need  to  be  so,  who  are  entrusted  with  the  work  of  introducing 
men  into  the  holy  ministry.  The  qualifications  for  the  ministry  are 
described,  and  they  who  have  been  already  invested  with  the  office, 
are  charged  to  commit  it  to  faithful  men,  who  shall  be  able  to  under- 
stand and  teach  the  truth  ;  and  in  doing  this,  they  are  cautioned  to 
lay  the  hands  of  consecration  suddenly  on  no  man.  As  they  who  love 
Zion,  and  long  for  the  conversion  of  a  wicked  Avorld,  must  be  exceed- 
ingly  gratified  with  an  enlightened,  orthodox,  and  holy  ministry,  let 
them  not  fail  to  pray  much  for  them  who  now  hold  this  responsible 
office  :  and  let  them,  not  forget  to  pray,  that  such  as  shall  hereafter 
be  introduced  into  it,  may  all  of  them  be  taught  of  the  Lord,  and  be 
well  qualified  for  their  work. 

A  great  accession  is  made  to  the  light  of  the  church,  when  the  Lord 
is  pleased  to  bring  false  teachers,  who  are  men  of  talents  and  education, 
to  understand  and  preach  the  truth.  M^hat  a  blessing  has  the  church 
lately  received  in  the  writings  of  the  author  of"  The  Force  of  Truth," 
and  in  the  writings  of  a  number  of  others,  on  both  sides  of  the  Atlan- 
tic ;  men  whose  conversion  to  the  love  of  the  truth,  according  to  their 
o\\n  statements,  was  subsequent  to  their  entrance  into  the  aacred  min- 


CONCLUDING  REMARKS.  605 

istry.  What  a  blessing  did  the  church  formerly  experience  in  the 
conversion  of  Augustine,  who,  from  a  corrupt  heretic,  was  transformed 
into  an  able  defender  of  the  truth  ;  and  particularly  of  those  doctrines 
which  have  been  called  "  the  doctrines  of  grace."  And  what  a  still 
greater  blessing  did  she  receive  before  that,  by  the  conversion  and 
apostleship  of  him  who  was  brought  up  at  the  feet  of  Gamaliel ;  and 
who,  without  that  conversion,  Avould  have  been  nothing  better  than  a 
Pharisaic  doctor  of  the  law,  and  an  intolerant  persecutor  of  the  friends 
of  the  truth.  Should  a  great  company  of  such  priests  become  obedient 
to  the  faith,  we  should  have  reason  to  expect  that  the  word  of  God 
would  increase,  (i.  e.  in  the  frequency  and  clearness  of  its  exhibitions,) 
and  that  the  number  of  disciples  would  be  greatly  multipUed.  See 
Acts  vi.  7. 

Since  the  greater  part  of  those  who  now  enter  into  the  sacred 
ministry,  among  the  different  denominations  of  Christians,  go  through 
with  their  theological  studies  at  public  seminaries,  the  light  of  the 
church  depends  greatly  on  the  character  of  these  schools  of  the  proph- 
ets. Should  their  light  become  darkness,  how  great  will  be  that  dark- 
ness  !  May  the  Spirit  of  truth  guide  all  their  researches,  and  may  the 
word  of  truth  be  the  standard  of  all  their  sentiments  ! 

It  is  important  that  all  the  instructions  which  are  furnished  by  the 
church  for  the  benefit  of  the  rising  gener.ation,  should  be  in  accord- 
ance with  the  truth  as  it  is  in  Jesus.  It  is  of  no  small  importance, 
that  all  the  religious  instruction  which  parents  give  their  children, 
should  be  of  this  character  ;  as  also  the  instruction  given  in  Bible 
classes,  and  in  all  the  classes  which  are  taught  in  our  numerous  Sab- 
bath  schools.  Nor  should  a  single  tract  be  published,  however  orna- 
mental its  dress,  if  it  be  not  in  agreement  with  the  word  of  truth. — 
But  let  none  imagine  that  we  design  to  make  an  orthodox  creed  to 
constitute  all  the  light  of  the  church.  We  well  know  that  unless  we 
are  sanctified,  we  are  not  the  children  of  the  light.  The  church,  des- 
titute  of  true  holiness,  would  be  an  opaque,  and  not  a  luminous  body. 
But  since  it  is  through  the  truth  that  the  hearts  of  men  are  sanctified, 
without  its  irradiating  influence,  the  light  of  holiness  will  never  shine 
forth.     Truth  renders  us  beautiful,  only  when  it  makes  us  holy. 

VIII.  Since  experimental  religion  is  no  other  than  divine  truth 
influencing  the  heart,  we  may  safely  infer  that  a  religious  excitement, 
to  be  genuine,  must  he  effected  by  a  clear  exhibition  of  gospel  truth. 

The  substance  of  this  remark  has  been  anticipated  by  some  of  those 
which  have  preceded  it ;  but  its  great  importance,  at  the  present  period 
of  the  church,  furnishes  a  reason  for  giving  it  a  distinct  place.  By  a 
religious  excitement,  I  mean  an  awakened  attention  to  the  subject  of 
religion  among  the  impenitent,  when  numbers  are  almost  simultane- 
ously  excited,  not  only  to  think  on  their  ways,  but  apparently  to  turn 
their  feet  into  God's  testimonies.  A  number  of  such  excitements  are 
mentioned  in  the  Acts  of  the  Apostles.  There  was  a  very  remarkable 
one  which  began  at  Jerusalem,  on  the  day  of  Pentecost,  and  continued 
for  some  time  afterwards.  There  was  another  at  Samaria  ;  another 
at  Cesarea,  where  the  gentiles  first  received  the  word  ;  another  at 
Antioch  ;  and  another  at  Corinth.      Indeed,  a  religious  excitement 

76 


606  COKCLUUING    KEMAKKS. 

appears  to  have  been  a  common  occurrence  in  the  apostolic  age. — 
See  Acts  ii.  iv.  viii.  x.  xi.  xviii.  &;c.  In  this  world  of  apostacy, 
where  so  few  have  as  yet  become  reconciled  to  God,  it  is  desirable 
that  there  should  be  something  more  than  solitary  conversions.  It 
ought  to  be  our  earnest  desire  and  prayer  to  God,  that  wherever  we 
lift  up  our  eyes,  we  may  see  whole  fields  already  white  to  the  har* 
vest. 

No  artificial  methods  are  needed  to  produce  an  excitement.  There 
is  no  magic,  no  charm  to  be  used.  Nor  is  there  in  this  matter  any 
secret  which  can  not  be  learned  by  every  one  who  will  attentively  and 
prayerfully  read  the  word  of  God.  Let  us  first  impress  our  minds 
with  the  object  which  we  would  obtain.  It  is  nothing  less  than  the 
conversion  and  eternal  salvation  of  those  of  our  fellow  men,  who  remain 
as  yet  without  an  interest  in  a  Savior's  death,  and  consequently  in  a 
state  of  condemnation.  Christ  informs  us  that  men  must  know  the 
truth  ;  and  that  it  is  by  knowing  the  truth  that  they  are  to  be  made 
free.  Peter  told  the  Christians  to  whom  he  wrote,  that  they  had  pu- 
rified their  souls  in  obeying  the  trulli.  This  is  certain,  that  the  truth 
of  the  gospel,  if  it  be  known,  loved,  and  obeyed,  will  save  the  souls  of 
men.  And  this  is  the  only  way  they  can  be  saved.  But  to  this  way 
unbelievers  have  a  strong,  yea,  a  total  aversion.  Our  ultimate  depend- 
ence for  the  conversion  of  unbelievers,  is  on  that  special  divine  agency, 
which  the  apostle  denominates  "the  renewing  of  the  Holy  Ghost." — 
The  Savior  says,  "  It  is  the  Spirit  that  quickeneth  ;  the  flesh  profiteth 
nothing."  The  fleshly  or  carnal  heart  never  quickens  itself.  No  man 
is  born  of  the  will  of  the  llesh.  All  our  attempts,  therefore,  to  effect 
the  conversion  of  sinners,  without  the  aid  of  the  Spirit  of  God,  are 
impious  and  vain.  If  the  Spirit  is  our  ultimate  dependence,  his  aid 
must  be  sought,  and  such  means  must  be  used  on  our  part  as  will  meet 
his  approbation.  He  is  "  the  Spirit  of  truth  ;  "  and  the  scriptures, 
being  the  fruit  of  his  inspiration,  will  safely  guide  us  in  this,  as  well 
as  in  all  our  other  ways. 

Though  the  Holy  Ghost  is  the  efficient  cause  of  every  conversion, 
yet  the  church  has  always  been  made  the  spiritual  mother  of  the  con- 
verts whom  the  Lord  has  added  to  her  communion.  "  As  soon  as  Zion 
travailed,  she  brought  forth  her  children."  Isa.  Ixvi.  8.  See  also  Sol. 
Song  iii.  4,  and  viii.  5.  The  prayers  and  other  efforts  of  the  church 
are,  m  the  economy  of  grace,  made  necessary  to  her  being  increased 
and  perpetuated  by  new  converts.  The  divine  arrangement  seems  to 
be  this  ;  that  a  revival  of  the  religion  of  the  church  must  precede, 
and  prepare  the  way  for,  the  awakened  attention  and  conversion 
of  the  impenitent.  Before  that  great  excitement  among  the  im- 
penitent, which  took  place  on  the  day  of  Pentecost,  the  church  was 
greatly  revived  ;  which  was  manifested  by  their  continuing  with  one 
accord  in  supplication  and  prayer.  To  prepare  the  v/ay  for  the  con- 
version of  sinners,  the  prayers  of  God's  people  must  be  fervent,  united, 
and  importunate.  Nor  is  this  enough,  unless  they  are  in  accordance 
with  the  scheme  of  redemption  by  Jesus  Christ ;  for  none  except  holy, 
humble  petitions,  presented  in  the  Redeemer's  name,  will  avail  any- 
thing  to  call  down  the  influences  of  the  Holy  Spirit. 

Christ  has  appointed  his  people  to  be  the  salt  of  the  enrth,  at;d  the 


CONCLUDING    RKMARKS.  607 

light  of  the  world  ;  and  has  let  them  know  that  if  tlieir  salt  shall  lose 
its  savor,  and  their  light  its  lustre,  it  will  hinder  their  exerting  a  salu- 
tary influence  on  the  unconverted  world  by  which  they  are  surrounded. 
There  is,  therefore,  but  little  hope  that  the  truth  will  have  a  powerful 
and  transforming  influence  on  such  of  the  unconverted,  as  are  placed 
in  the  neighborhood  of  any  section  of  the  church  of  Christ  in  which 
the  standard  of  piety  is  low.  A  tender  concern  for  those  of  the  im- 
penitent who  have  such  a  location,  will  prompt  us  to  seek  first,  if  pos- 
sible, to  revive  the  church,  by  raising  the  tone  of  doctrinal,  experi- 
mental, and  practical  religion.  The  church  must  be  excited  to  prepare 
the  way  of  the  Lord,  by  removing  all  stumbling  blocks  ;  and  she  must 
engage  in  this  work,  not  as  a  matter  of  secoudar)'^,  but  of  primary  im- 
portance. The  Spirit  and  the  bride  must  be  united  in  presenting  the 
gospel  invitation  to  an  unbelieving  world,  See  Rev.  xxii.  17.  The 
Spirit  is  always  awake  ;  but  the  bride  has  her  drowsy  seasons  ;  and 
these  prove  exceedingly  prejudicial  to  the  immortal  interests  of  her 
impenitent  children  and  neighbors.  To  awake  her  from  this  drowsi- 
ness,  is  a  matter  of  higher  importance  to  the  honor  of  God  and  the 
salvation  of  men,  than  has  ever  yet  been  conceived  of. 

To  produce  a  religious  excitement  among  the  impenitent,  we  must 
not  only  pour  forth  holy  petitions  for  them,  and  allure  them  by  ihe 
light  of  such  an  example  as  may,  with  propriety,  be  called  walking  in 
the  truth  :  but  we  are  under  obligation  to  make  direct  appeals  to  their 
consciences.  And  how,  it  may  be  asked,  shall  we  know  what  to  say 
to  them  ?  If  we  would  make  them  true  converts,  or,  in  other  words, 
converts  to  the  truth,  we  must  tell  them  the  truth,  the  whole  truth, — 
in  doctrine,  experience,  and  practice.  When  Christ  had  said,  "  It  is 
the  Spirit  that  quickeneth,"  he  added,  "  The  M'ords  that  I  speak  unto 
you,  they  are  spirit,  and  they  are  life."  Though  his  words,  without 
the  Spirit,  could  not  quicken  such  as  were  dead  in  sin  ;  yet  they  were 
the  words  v/hich,  in  the  hand  of  the  Spirit,  were  themselves  spirit  and 
life.  Should  the  ministers  of  the  word,  or  any  others,  who  seek  to 
aAvaken  and  convert  their  fellow  men,  imagine  they  had  discovered  a 
more  easy  and  effectual  method  of  accomplishing  this  object,  than  by 
plain  and  unequivocal  exhibitions  of  scriptural  truth  ;  must  they  not 
have  lost  sight  of  their  entire  dependence  on  the  influence  of  the  Spirit 
of  God  ?  Can  they  suppose  that  the  Holy  Spirit  will  be  more  likely 
to  help  them  to  effect  the  conversion  of  sinners  in  their  way,  than  in 
his  own  way  ?  "  This  only  would  I  learn  of  you,"  said  Paul  to  the 
Galatians,  "  received  ye  the  Spirit  by  the  deeds  of  the  law,  or  by  the 
hearing  of  faith  ?  '  The  great  object  of  his  epistle  to  them  war,  to  es- 
tablish the  doctrine  of  a  free  justification,  in  opposition  to  a  justifica- 
tion by  the  works  of  the  law :  and  this  demand  which  he  made  of 
them  intimated,  that  the  Spirit  did  not  attend  the  preaching  of  both 
doctrines,  but  confined  his  operations  to  the  one  which  was  according 
to  the  truth.  When  fundamental  ti'uths  are  perverted  or  withheld, 
there  is  no  reason  to  expect  that  the  Spirit  of  truth  will  descend  with 
his  quickening  influences  ;  since  such  a  descent  would  imply  his  bear- 
ing witness  to  that  which  is  false.  If,  at  any  time,  an  excitement 
should  take  place,  where  the  doctrines  used  to  promote  it  were  subver- 
sive of  the  gospel  scheme  of  grace,  there  would  bs  reason  to  believe 


608  CONCLUDING    REMARKS. 

it  to  be  a  mere  work  of  men,  which  will  come  to  nought  ;  or  a  work 
of  that  spirit  of  darkness,  who  is  transformed  into  an  angel  of  light. 
Paul  speaks  of  himself  as  doing  the  same  thing  which  the  Spirit  of 
God  did,  because,  as  a  minister  of  the  word,  he  furnished  the  means 
by  which  the  Spirit  effected  the  work.  "  For  in  Christ  Jesus,"  said 
he,  "  I  have  begotten  you  through  the  gospel,"  He  preached  the  same 
system  of  truth  which  the  Spirit  has  inspired,  and  by  means  of  which 
it  pleases  him  to  convince  the  world  of  sin,  of  righteousness,  and  of 
judgment.  When  the  Spirit  undertakes  to  turn  men  from  the  power 
of  satan  unto  God,  he  first  convinces  them  of  sin.  And  to  help  on 
such  conviction,  must  be  made  a  capital  object  by  all  who  would  do 
anything  to  effect  their  conversion.  To  promote  conviction,  they 
must  be  shown  the  entire  selfishness  and  desperate  wickedness  of  their 
heart  ;  and  that  this  wicked  heart  has  been  the  fountain  of  all  their 
affections  and  actions.  To  give  them  a  view  of  their  own  vileness, 
the  holiness  of  God  and  of  his  violated  law,  must  be  distinctly  placed 
before  them.  As  the  Spirit  also  convinces  of  righteousness,  even  a 
righteousness  through  Avhich  grace  reigns  unto  eternal  life  by  Jesus 
Christ  our  Lord,  it  behooves  us,  in  seeking  the  conversion  of  sinners, 
to  place  before  them  the  atonement  of  Christ  in  all  its  extent  and  fullness, 
as  well  as  its  adaptation  to  their  wretched  condition  ;  and  then  to 
urge  their  immediate  and  cordial  acceptance  of  it,  as  one  of  the  great- 
est and  most  imperious  duties  which  they  owe  to  God,  and  to  them- 
selves. 

While  we  show  sinners  their  natural  ability  to  accept  the  gospel  of- 
fer, to  make  them  see  that  if  they  perish,  the  fault  will  be  their  own ; 
it  is  no  less  incumbent  on  us  to  show  them  their  moraZ  inability,  (what- 
ever  name  we  may  see  fit  to  give  to  the  obstinacy  of  their  rebellion,) 
that  they  may  know,  if  they  do  not  perish,  it  will  be  because  God,  who 
is  rich  in  mercy,  can  quicken  them  even  when  they  are  dead  in  their 
sins.  By  withholding  this  doctrine,  we  should  neglect  to  furnish  the 
Spirit  with  one  of  those  means  which  he  makes  use  of  in  effecting  the 
conversion  of  unbelievers.  Should  we  fail  to  teach  the  doctrine  of 
moral  impotency,  sinners  would  not  learn,  (at  least  they  would  not  learn 
from  their  teachers,)  that  they  need  the  power  of  God  to  cause  them 
to  become  the  willing  subjects  of  his  kingdom.  If  one  side  of  gospel 
truth  be  presented  to  the  hearers,  ar.d  the  other  side  be  always  con- 
cealed, we  endanger  their  souls.  Were  we  to  tell  men  of  their  obli- 
gation to  accept  proffered  mercy,  and  never  say  anything  to  ihem  con- 
cerning that  gracious  operation,  which  lays  the  only  foundation  to 
hope  they  ever  will  accept  it,  we  should  preach  a  mutilated  gospel : 
and  there  would  be  danger  that  such  a  mutilated  gospel  would  either 
drive  them  to  despair,  or  issue  in  a  hope  which  would  make  them 
ashamed. 

The  sovereignty  of  God's  grace  in  renewing  the  hearts  of  men,  and 
his  purpose  in  bestowing  this  grace,  are  among  the  things  which  are 
revealed,  and  therefore  they  belong  to  us  and  to  our  children.  Nor 
have  I  any  doubt  that  these  are  doctrines  whose  influence  is  needed 
in  a  time  of  anxious  inquiry  concerning  salvation.  They  are  needed 
as  means  of  discovering  more  fully  the  depravity  of  the  heart — of  pre. 
venting  the  despair  of  those  who  are  brought  to  see  there  is  no  help 


CONCLUDING    REMARKS.  609 

in  themselves ;  and  of  giving  a  purer  character  to  the  hope  they  may- 
obtain.  Prudsnce  may  be  necessary  in  determining  the  order  in 
which  the  doctrines  of  the  scheme  of  grace  shall  be  presented  ;  but  it 
is  not  the  province  of  prudence  to  determine  how  many  of  them  shall 
be  exhibited,  and  how  many  suppressed.  A  time  of  reUgious  excite- 
ment,  we  know,  is  both  an  interesting  and  a  critical  season  ;  and  noth- 
ing ought  to  be  done  to  hinder  its  progress.  But  the  purity  of  the 
work  is  the  only  thing  which  renders  it  desirable.  And  what  can  be 
so  calculated  to  make  the  work  pure,  as  a  full,  clear,  and  unvarnished 
exhibition  of  gospel  truth  1* 

It  is  the  work  of  the  Spirit  to  renew  the  heart,  and  plant  the  fear  of 
God  in  the  soul  :  there  can  therefore  be  no  doubt  of  the  propriety  of 
taking  a  time  of  excitement,  to  preach  and  converse  freely  on  experi- 
mental religion.  This  is  that  part  of  religion  to  which  the  Spirit  is 
supposed,  at  such  a  time,  to  give  existence  in  subjects  who  have  here- 
tofore been  ignorant  of  it ;  therefore  there  is  now,  if  ever,  a  call  to 
present  it  with  all  possible  clearness,  and  show  the  disinterested  nature 
of  a  true  Christian  experience  in  all  its  branches,  and  how  it  can  be 
distinguished  from  all  counterfeits.  Practical  religion  is  also  to  be  ex. 
plained  and  enforced  as  means  of  promoting  a  work  of  the  Spirit.  He 
who  was  sent  to  prepare  the  -way  of  the  Lord,  preached  practical  reli- 
gion, when  he  said  to  the  multitudes  who  flocked  to  his  baptism,  (for 

*  In  the  early  part  of  my  ministry,  I  became  acquainted  with  an  aged  saint,  whose 
hope  was  obtained  in  the  days  of  Whitefield  and  Edwards ;  and  which  had  been  iinprov- 
inff  through  a  long  life  of  exemplary  piety.  I  have  always  remembered  one  particular 
which  he  related  to  me  concerning  his  conversion.  Under  conviction,  he  said  he  felt  great 
opposition  to  the  doctrine  of  election,  and  to  God's  sovereignty  in  making  a  difference 
between  sinners,  by  granting  regenerating  grace  to  some,  in  distinction  from  others. 
"  But,"  said  he,  "  one  evening,  while  I  was  attempting  to  pray,  that  text  came  into  my 
mind  :  '  For  he  saith  to  Moses,  1  will  have  mercy  on  whom  I  will  have  mercy,  and  I 
will  have  compassion  on  whom  I  will  have  compassion  ;'  and  it  was  accompanied  with  a 
pleasing  sense  of  the  perfect  equity  of  God,  in  exercising  such  sovereignty  in  the  bestow- 
ment  of  his  mercy."  I  did  not  get  the  idea  that  this  text  gave  him  comfort,  by  bringing 
any  assurance  to  his  mind,  that  he  was  one  of  those  whom  God  had  chosen  to  be  the  ob- 
jects of  his  special  mercy ;  but  rather  by  discovering  to  him  the  propriety  and  excellency 
of  the  doctrine  with  which  he  had  been  contending.  Wow  let  me  put  this  question  to 
my  reader :  Had  this  man,  when  he  was  in  an  anxious  state,  been  persuaded  either  to 
disbelieve  this  doctrine,  or  to  lay  it  aside  as  a  thing  with  which  he  had  no  right  to  med- 
dle, would  the  evidence  of  his  conversion  have  been  equally  good  ?  And  would  there 
have  been  as  much  reason  for  expecting  to  see  it  followed  by  a  life  of  communion 
with  God  ? 

The  reader  will  indulge  me  in  referring  to  another  incident,  to  show  the  use  which  the 
Holy  Spirit  makes  of  the  doctrine  of  discriminating  grace,  in  promoting  conviction  of 
sin.  The  incident  relates  to  myself  During  the  lime  my  mind  was  in  an  anxious 
state,  lone  Sabbath  heard  two  very  inviting  sermons  from  the  same  text,  which  greatly 
attracted  my  attention.  While  hearing  them,  I  fancied  myself  on  the  point  of  accepting 
the  gospel  offer  of  mercy ;  and  supposed  that  but  little  more  was  needed  to  turn  the  scale, 
and  make  me  a  convert.  At  the  close  of  the  second  service,  I  was  rejoiced  to  hear  it  an- 
nounced, that  another  sermon  might  be  expected  in  the  evening ;  flattering  myself  that 
this  would  be  enough,  in  addition  to  what  1  had  already  heard,  to  effect  my  conversion. 
The  evening  sermon  contained  a  sentence  or  two,  which  served  to  turn  my  mind  to  the 
subject  of  distinguishing  grace.  It  did  not  bring  those  comforts  which  were  looked  for  ; 
bat  it  answered  a  purpose  which,  at  that  time,  was  much  more  needful ;  namely,  that 
of  discovering  the  dreadful  enmity  of  my  heart  against  God.  The  sermons  I  heard  in 
the  daj'-time  were  good  ;  but  what  I  heard  in  the  evening,  was  the  thing  1  then  espe- 
cially needed,  to  prevent  me  from  thinking  myself  a  friend  of  God,  without  having  been 
first  convinced  that  I  was  his  enemy. 

To  tell  the  awakened  sinner  that  he  hates  God,  is  not  so  effectual  a  method  to  make 
him  feel  it,  as  to  place  befo.-e  liim,  with  all  possible  clearness,  the  character  of  the  God 
he  hates.    Then  he  will  see  for  himself  that  he  hates  God. 


610  COXCtUDINO    REMARKS. 

it  was  a  time  of  much  excitement,)  "  Bring  forth  fruits  meet  for  re- 
pentance." 

In  seeking  to  excite  and  promote  an  awakened  attention  to  religion, 
our  eye  should  be  single,  that  all  we  do  to  effect  it,  may  be  full  of  light. 
Let  our  object  not  be  to  gain  numbers  to  a  party — to  make  our  church 
look  more  respectable — or  to  acquire  the  reputation  of  being  "revival 
men."  Let  us  desire  to  advance  the  kingdom  of  Christ,  by  bringing 
our  fellow  men  to  feel  their  obligation  to  love  and  serve  him.  Let  us 
earnestly  desire  that  they  may  become  new  creatures  ;  that  they  may  be 
such  as  will  endure  to  the  end,  and  be  prepared  for  the  blessedness  of 
that  high  and  holy  place,  where  it  will  be  eternal  hfe  to  know  the  only 
living  and  true  God,  and  Jesus  Christ  whom  he  hath  sent.  Let  us  de- 
sire  to  number  among  our  converts,  none  but  such  as  are.  genuine.. 

To  sum  up  all,  the  great  secret  is  this  :  If  we  would  promote  among 
sinners  a  work  o^  truth  and  grace,  all  which  we  do  to  promote  it  must 
be  in  accordance  with  truth  and  grace.  Our  pi-ayers  for  them  must 
be  in  the  spirit  of  revealed  truth.  In  all  our  treatment  of  them,  and 
indeed  in  all  our  other  conduct,  we  must  live  in  strict  conformity  to 
the  ti'Uih  of  the  gospel.  In  our  preaching  to  them,  and  conversing 
with  them,  we  must  present  the  truth  of  God's  word,  and  especially  in 
relation  to  the  salvation  of  sinners,  with  clearness,  boldness,  and  tender 
afleciion.  Let  this  method  be  adopted  and  pursued  with  increasing 
zeal,  and  with  reliance  on  the  aid  of  the  Holy  Spirit;  and  if  it  prove 
unsuccessful,  there  is  no  other  which  can  be  adopted  in  its  room,  with- 
out doing  injury  to  the  cause  of  truth. 

IX.  hi  view  of  the  reality,  importance,  and  harinony  of  revealed 
truth,  we  infer  that  the  ministry  of  the  word  must  he  a  great  and  respon~ 
sihle  work. 

The  ministers  of  the  word  are  "  set  for  the  defense  of  the  gospel." 
The  gospel  is  that  religion  which  the  scriptures  reveal,  and  which 
they  declare  to  be  the  only  religion  on  earth  that  is  founded  in  truth. 
— No  other  scheme  ascribes  to  God  the  glory  due  to  his  name,  or 
points  out  a  way  of  deliverance  from  sin  and  ruin  for  apostate  man. 
Therefore  it  is,  that  the  honor  of  God,  and  the  everlasting  well-being 
of  the  childi'en  of  men,  both  conspire  to  give  importance  and  responsi- 
bility to  that  office  which  is  appointed  for  its  defense.  If  another  gospel, 
different  from  that  which  is  based  on  truth,  be  preached,  its  tendency 
will  not  be  salutary,  but  extremely  mischievous.  It  will  sully  the 
glory  of  God,  and  prevent  the  salvation  of  men  :  and  thus  the  very  de- 
sign of  God  in  the  institution  of  the  ministry,  will  be  frustrated. 

When  Paul  took  leave  of  the  Ephesian  elders,  and,  through  them, 
of  the  church  over  which  they  presided,  he  could  say,  "  I  am  pure  from 
the  blood  of  all  men."  But  this  he  could  not  have  said,  bad  he  not 
been  able  to  add,  "  for  I  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God."  It  must  be  a  satisfaction  to  us,  my  brethren,  who 
have  taken  part  of  this  ministry,  when  we  shall  be  called  to  quit  our 
work  and  render  up  our  account,  should  we  then  be  able  to  say.  We 
are  pure  from  the  blood  of  all  men  ;  and  be  able  to  adduce  the  same 
proof  of  it  as  did  "  our  beloved  brother  Paul."  But  when  can  a  min- 
ister  of  the  word  sav,  "  I  have  not  shunned  to  declare  all  the  counsel 


CONCLUDING    REMARKS.  611 

of  God  ?"  He  can  say  this,  when  he  has  been  careful  to  preach  no 
religion  except  that  which  is  contained  in  God's  word ;  and  when  he 
has  plainly,  fearlessly,  solemnly,  and  affectionately  preached  the  wJioIe 
of  this.  He  can  adopt  this  comfortable  language,  when  he  has  not 
only  preached  some  of  the  doctrines  of  the  Bible,  but  all  of  them  ;  and 
also  shown  that  there  is  no  discord,  but  a  sweet  harmony  among  these 
doctrines  :  and  when  he  has  preached  not  only  the  doctrinal,  but  also 
the  experimental  part  of  religion  ;  having  shown  its  pure,  unselfish  na- 
tare — its  various  branches — its  discriminating  marks— its  agreement 
with  doctrinal  truth — and  its  absolute  necessity  to  qualify  us  either  to 
please  or  to  enjoy,  the  God  of  holiness.  In  addition  to  this,  it  must 
be  true,  that  he  has  inculcated  the  universal  obligation  of  practical  re- 
ligion ;  namely,  obedience  to  the  first  and  second  tables  of  the  lav/  ; 
the  duties  of  which  are  comprised  in  fearing  God  and  regarding  man  : 
and  that  he  has  shown  the  certain  connection  between  holy  experi- 
ences  and  holy  practices — between  truth  in  the  inward  parts,  and 
truth  in  our  external  actions. 

Should  a  minister  of  the  word  take  the  most  important  or  the  most 
trying  doctrine,  and  make  it  his  only  theme,  to  the  exclusion  of  the 
other  doctrines  of  the  Bible,  he  could  not  say,  "I  have  not  shunned  to 
declare  all  the  counsel  of  God."  Nor  could  he  say  this,  in  case  he 
had  dwelt  on  one  particular  branch  of  experimental  or  practical  reli- 
gion, to  the  neglect  of  the  other  branches.  In  fact,  we  can  not  say 
that  we  have  fully  preached  any  particular  part  of  doctrinal,  experi- 
mental, or  practical  religion,  unless  we  have  shown  its  connection  and 
harmony  with  the  other  parts  of  the  system  of  divine  truth.  There  is 
no  other  way  to  give  consistency  to  our  ministry,  and  make  it  edify, 
ing  and  safe  to  our  hearers,  except  by  resolving  that  we  will  not  shun 
to  declare  all  the  counsel  of  God. 

There  are  hearers  who  are  quite  opposed  to  the  preaching  of  doc- 
trines ;  and  of  some  doctrines  in  particular.  To  please  such  hearers, 
we  must  omit  doctrines  altogether  ;  or  at  least  those  which  they  dis- 
like. They  wish  to  hear  nothing  from  the  pulpit  except  that  which 
relates  to  Christian  experience.  There  is  another  class  of  hearers  who 
are  wholly  i^or  doctrines,  to  the  exclusion  of  gracious  experiences  ;  and 
another  class  who  wish  us  to  confine  ourselves  to  practical  subjects ; 
by  which  they  would  mean  the  mere  external  part  of  religion.  In  this 
view  of  things,  we  can  see  the  danger  is  great,  that  we  shall  not  de- 
clare all  the  counsel  of  God.  Were  we  to  make  the  pleasing  of  men 
our  object,  we  could  never  do  it.  Neither  could  Paul  have  done  it, 
had  he  not  been  governed  by  a  higher  motive.  "  For  if  I  yet  pleased 
men,"  said  the  holy  apostle,  "  I  should  not  be  the  servant  of  Christ." 
If,  then,  our  hearers  come  forward  with  their  various  proposals  ;  some, 
that  we  would  pi'each  all  doctrines,  and  others,  that  we  would  preach 
no  doctrines ;  some,  that  we  would  preach  altogether  on  experimental 
religion,  and  others,  that  we  would  omit  it  entirely ;  some,  that  we 
would  confine  ourselves  to  practical  subjects,  and  others,  that  we 
would  preach  nothing  beyond  mere  morality  :  we  may  have  a  common 
answer  for  them  all ;  and  in  substance,  it  should  be  this  :  "  We  are 
under  the  most  solemn  oath,  as  witnesses  for  God,  to  declare  the  truth 
— the  whole  of  revealed  truth,  concerning  Christian  doctrine,  experi- 


Gl?  CONCLUDING    REJIARKS. 

ence,  aud  practice.  Our  commission  from  above  is  to  preach  the  gos- 
pel— to  speak  all  the  words  of  this  life — to  speak  all  that  is  commanded 
us  of  God,  and  not  duninish  a  word.  Mark  xvi.  15.  Acts  v.  20,  and 
X.  33.     Jer.  xxvi.  2. 

Had  the  object  of  Christ,  in  committing  to  some  the  ministry  of  the 
word,  been  nothing  more  than  to  furnish  means  for  their  fellow  men  to 
pass  a  vacant  day  more  pleasantly,  it  might  be  consistent  for  the 
preacher  to  accommodate  himself  to  the  taste  and  wishes  of  his  hear- 
ers, in  the  selection  both  of  his  topics  and  his  sentiments.  But  the 
case  is  quite  different  from  this.  It  ought  to  be  remembered,  that  the 
gospel  ministry  is  "the  ministry  of  reconciliation."  The  very  design 
of  its  institution  is,  to  employ  means  to  bring  rebellious  men  to  be  rec- 
onciled to  God.  And  surely  no  one  can  pretend,  that  a  false  theology 
will  have  any  tendency  to  effect  our  reconciliation  with  the  God  of 
truths 

Were  it  a  fact,  (as  some  men,  besides  professed  infidels,  seem  to  be- 
lieve,) that  the  Bible  contains  a  heterogeneous  mass  of  religious  matter, 
every  preacher  might  with  propriety  be  allowed  to  make  such  a  selec- 
tion from  this  mass,  as  would  suit  his  own  taste,  and  that  of  his  hear- 
ers :  but  if  the  religion  of  the  Bible  is  one — one  harmonious  system  of 
divine  truth  ;  comprehending  doctrines  to  be  believed,  affections  to  be 
exercised,  and  duties  to  be  done  :  and  if  all  these  doctrines  to  be  be- 
lieved, and  affections  to  be  exercised,  and  duties  to  be  done,  are  the 
revealed  Avill  of  God  ;  right  in  themselves,  and  in  accordance  with 
each  other  ;  then  no  preacher  of  the  word  can  be  allowed  such  liber- 
ties. All  who  take  part  of  this  ministry,  let  them  be  of  whatever  na- 
tion or  communion,  are  under  solemn  obligation  to  preach  the  same 
faith.  We  are  in  the  situation  of  those  ambassadors  who  have  no 
discretionary  powers,  but  are  wholly  limited  by  their  written  instruc- 
tions. No  system  of  divinity  written  by  ever  so  learned  a  divine, 
nor  confession  of  faith  draA^n  up  and  agreed  to  by  ever  so  venerable  a 
council  of  uninspired  men,  is  to  be  made  the  standard  of  our  preaching. 
It  is  not  enough  that  every  preacher  conforms  to  the  standards  of  his 
own  church ;  since  there  is  one  supreme  standard,  by  which  all  others 
are  to  be  tried,  and  to  which  we  are  all  equally  bound  to  conform. 
How  does  it  concern  every  minister  of  the  word,  to  become  intimately 
acquainted  with  this  inspired  standard,  which  is  not  only  to  furnish  a 
text  for  every  one  of  his  sermons,  but  to  give  shape  and  character  to 
all  his  instructions. 

If  truth  in  doctrine  lies  at  the  foundation  of  all  that  experimental 
religion  which  is  genuine ;  and  this  at  the  foundation  of  all  those  good 
works  with  which  God  is  well  pleased,  and  which  he  has  promised  to 
reward  ;  what  an  unspeakable  calamity  are  those  teachers,  who  err  con. 
cerning  the  doctrines  that  are  fundamental  to  the  religion  of  the  gos- 
pel.  Such  are  said  to  take  away  the  key  of  knowledge,  and  thereby 
to  prevent  those  who  confide  in  their  instructions,  from  entering  the 
kingdom  of  heaven.  Luke  xi.  52.  Even  where  the  written  word  is 
in  the  hands  of  all  the  people,  there  is  little  reason  to  expect  that  the 
true  doctrines  will  be  embraced  by  many,  if  the  accredited  teachers 
are  such  as  have  departed  from  the  truth.  There  is,  ordinarily,  no 
hope  of  seeing  a  work  of  reformation,  where  the  priest's  lips  do  not 


CONCLUDING    REMARKS.  613 

keep  knowledge,  so  that  the  people  can  seek  the  law  at  his  mouth.  It 
was  when  it  could  be  said  of  Levi,  "  The  law  of  truth  was  in  his 
mouth,"  that  it  could  also  be  said,  "  he  did  turn  many  away  from  ini- 
quity." Mai.  ii.  6.  Who  is  anticipating  that  revivals  of  religion  of 
a  right  character,  will  take  place  under  Romish  priests,  while,  instead 
of  the  pure  doctrines  of  Christ,  they  preach  the  corrupt  doctrines  of 
their  own  church  ?  Or  who  is  expecting  that  the  German  divines, 
with  their  Unitarian  rationalism,  will  be  instrumental  in  exciting  sin- 
ners  to  inquire,  What  must  we  do  to  be  saved  1  A  corrupt  ministry 
will  invariably  make  a  corrupt  church.  Or  if  such  a  ministry  grow 
out  of  the  corruption  of  the  church,  it  is  among  the  most  powerful 
means  of  perpetuating  that  corruption. 

Some  may  think  that  Paul  gave  a  different  view  of  a  minister's  duty 
from  the  one  now  given,  M^hen  he  declared  it  to  be  his  determination, 
to  know  nothing  among  those  to  whom  he  was  sent,  save  Jesus  Christ 
and  him  crucified.  That  he  did  not  intend  to  confine  his  preaching  to 
one  topic,  we  may  infer  from  his  various  epistles,  and  from  those  parts 
of  his  sermons  that  are  given  us  in  the  Acts  of  the  Apostles  ;  in  which 
we  find  a  variety  of  topics  are  introduced.  Nothing  less  than  an  ex- 
hibition of  the  whole  system  of  divine  truth,  can  be  considered  as 
preaching,  in  the  fullest  sense,  Jesus  Christ  and  him  crucified.  The 
doctrine  of  the  cross  is  to  the  gospel,  what  the  sun  is  to  the  solar  sys- 
tem ;  it  connects  the  whole,  and  sheds  light  on  every  part.  Take 
away  this  doctrine  from  the  system,  and  nothing  is  left  which  can  be 
called  a  doctrine  of  salvation  ;  for  without  the  shedding  of  blood,  there 
is  no  remission — no  salvation  for  sinners.  In  the  system  of  doctrines 
exhibited  in  this  work,  an  atonement  for  sin  sustains  such  a  place  as 
to  be  preceded  and  followed  by  a  number  of  other  doctrines  ;  and  it 
sheds  much  light  on  them  all ;  on  those  which  go  before,  as  well  as  on 
those  which  come  after  it.  In  the  light  reflected  by  Christ's  propitia- 
tion for  the  sins  of  our  fallen  world,  we  see  more  of  the  glory  of  the 
invisible  God,  (the  subject  matter  of  the  first  Article,)  than  in  every 
thing  else.  Here  we  discover  the  great  design  of  God  in  the  creation 
of  the  world  ;  also  the  spirituality  and  importance  of  the  law — the  im- 
mensely evil  nature  of  sin — the  benevolence  displayed  in  vindictive 
justice,  and  the  pure  nature  of  divine  mercy.  It  is  in  view  of  an  atone- 
ment for  sin,  that  God  appears  glorious  in  tendering  the  offers  of  life 
to  every  child  of  Adam — also,  in  exercising  his  sovereign  mercy  in 
renewing  the  hearts  of  some  of  this  rebellious  race,  even  such  as  Avere 
chosen  in  Christ  before  the  foundation  of  the  world.  Justification 
unto  life  would  have  no  glory,  had  not  the  death  of  Christ  laid  a  foun- 
dation for  it.  Nor  can  the  perseverance  or  glorification  of  the  saints 
be  disconnected  from  the  doctrine  of  atonement. 

It  appears,  then,  that  a  minister  of  the  word  may  adopt  the  resolution 
of  the  apostle,  to  know  nothing  among  his  hearers,  save  Jesus  Christ 
and  him  crucified  ;  and  at  the  same  time  imitate  his  example  in  not 
shunning  to  declare  all  the  counsel  of  God.  That  minister  of  Christ 
who  loves  his  Master,  and  those  dear  immortals  for  whose  redemption 
he  submitted  to  the  death  of  the  cross,  will  preach  nothing  Avhich  shall 
have  the  least  tendency  to  undermine  the  doctrine  of  salvation  bv 
virtue  of  that  death.     Nay,  this  doctrine  will  be  the  focal  point,  in 

77 


614  CONCLUDING    RKMARKS. 

which  all  his  preaching,  not  only  on  doctrines,  but  also  oii  experimental 
and  practical  subjects,  will  meet :  for  he  will  preach  no  experimental 
religion  except  that  which  consists  in  possessing  the  spirit  of  Christ, 
or  in  receiving  of  his  fullness,  grace  for  grace.  Nor  will  the  practical 
religion  he  inculcates,  consist  in  anything  different  from  obedience  to 
the  precepts  of  Christ,  and  a  careful  imitation  of  his  example.  That 
minister  of  the  word  who  makes  the  most  unreserved  disclosure  of  the 
whole  system  of  revealed  truth,  in  all  its  departments — doctrine,  in- 
ward  feeling,  and  external  practice,  will  be  best  prepared  to  say,  "  I 
have  fully  preached  the  gospel  of  Christ." 

There  may  be  some,  to  whom  the  charge  of  souls  has  been  commit- 
ted, and  whose  sentiments  accord  with  those  which  are  exhibited  in 
this  work,  who  imagine  that  prudence  dictates  to  them  a  virtual  con- 
cealment of  some  part  of  the  system.  They  consider  themselves  under 
solemn  obligation  to  preach  nothing  in  opposition  to  any  part  of  the 
system  which  they  believe ;  but  to  preach  in  favor  of  every  part,  they 
seem  not  to  feel  themselves  equally  obliged.  Let  me  propose  a  case — 
a  case  which  has  been  known  to  exist :  A  minister  who  believes  in 
the  discriminating  grace  of  God  manifested  in  personal  election,  says, 
"  This  doctrine  is  so  fi-equently  abused,  that  I  think  it  had  better  be 
passed  over  in  silence."  Some  have  doubtless  thought  themselves  jus- 
tified in  doing  so.  But  let  us  see  whether  this  prudence  will  not  na- 
turally lead  to  results  which  can  by  no  means  be  tolerated.  Another 
preacher  may  say,  "  Though  I  believe  in  a  trinity  in  the  Godhead,  and 
in  a  union  of  the  human  and  divine  natures  in  the  person  of  the  Re- 
deemer ;  yet  these  doctrines  are  so  mysterious  and  difficult  of  compre- 
hension,  that  I  think  it  prudent  to  say  nothing  about  them."  Another 
may  tell  us,  that  he  believes  in  the  entire  depravity  of  all  unregenerate 
men,  moral  as  well  as  immoral,  awakened  as  well  as  unawakened ; 
but  that  he  finds  it  so  hard  to  convince  moral  and  seriously  disposed 
men,  that  they  have  nothing  in  them  better  than  supreme  love  to  them- 
selves, and  enmity  against  God,  that  he  thinks  it  best  not  to  insist  on 
this  doctrine.  Another  may  tell  us,  that  he  believes  in  the  endless 
punishment  of  the  wicked  ;  yet,  as  it  appears  to  be  a  horrible  doctrine 
to  many  of  his  hearers,  he  can  not  think  it  his  duty  to  introduce  it  into 
his  sermons.  Another  minister  of  the  word  may  imagine  himself  ex- 
cused from  preaching  some  other  doctrine :  and  another,  from  preach- 
ing some  part  of  experimental,  or  practical  religion.  Now  I  see  not 
how  the  first  of  these  prudent  preachers  can  convince  the  others  that 
they  have  taken  wrong  ground,  until  he  shall  acknowledge  that  the 
ground  which  he  himself  has  taken,  is  untenable.  If  he  may,  in  the 
exercise  of  what  he  considers  prudence,  neglect  to  preach  upon  one 
acknowledged  truth  of  revelation,  why  may  not  another  prudent  minis- 
ter neglect  to  preach  upon  another  1  In  this  case,  there  would  be  no 
inspired  umpire  to  decide  which  doctrines  are  to  be  admitted,  and 
which  excluded,  from  our  sermons.  "  There  is  no  part  of  Christ's  gos- 
pel," says  Henry,  "  that  needs,  upon  any  account,  to  be  concealed  ; 
the  whole  counsel  of  God  must  be  revealed."     Notes  on  Matt.  x.  27. 

If  every  minister  of  the  word  is  under  obligation  to  declare  all  the 
counsel  of  God,  then  is  every  minister  under  obligation  to  be  a  student 
in  the  scriptures ;  else  he  will  not  be  prepared  to  declare  all  his  couu- 


CONCLUDING    REMARKS.  615 

sel.  No  minister  of  Christ  has  any  right  to  content  himself  with  a 
superficial  knowledge  of  divine  truth.  Idleness  is  a  sin  which  easily 
besets,  and  yet  illy  becomes,  a  Christian  minister  ;  one  who  is,  by  his 
office,  a  steward  of  the  mysteries  of  God.  If  idle,  he  will  not  bring  out 
of  his  treasure  things  new  and  old.  His  preaching  will  be  apt  to  de- 
generate into  such  a  sameness,  as  to  be  uninteresting  to  his  hearers  ; 
not  excepting  those  who  love  the  truth.  We  are  commanded  to  pray 
for  none  to  be  sent  into  this  work  but  laborers.  Matt.  ix.  38.  The 
ministers  of  the  word  are  appointed  as  pastors  or  shepherds  of  Christ's 
flock ;  and  Christ  does  not  like  to  have  his  flock  starved.  As  often  as 
Peter  avowed  his  love  to  his  Master,  so  often  did  his  Master  require 
him  to  evince  that  love,  by  feeding  his  sheep.  John  xxi.  15 — 17.  Pas- 
tors after  God's  own  heart,  are  such  as  feed  his  people  with  knowledge 
and  understanding.     Jer.  iii.  15. 

All  the  friends  of  truth  will  doubtless  concur  in  the  opinion,  that 
Christ's  ministers  have  no  right  to  deliver  unmeaning  harangues,  in 
the  room  of  solemn  and  instructive  discourses.  And  I  would  ask, 
whether  we  do  not  nearly  forfeit  our  character  as  Christian  teachers, 
when  our  preaching  consists  of  but  little  more  than  mere  exhortation? 
Exhortation  has  an  important  place  in  a  minister's  work ;  but  to  give 
it  weight,  he  must  base  it  on  the  great  doctrines  of  the  gospel.  "  Ex- 
hort," said  Paul  to  Timothy,  "with  all  long-suffering  and  Joc/nne." 
2  Tim.  iv.  2.  Were  our  sermons  to  consist  wholly  of  exhortations  to 
our  hearers  to  love  God,  we  should  not  be  as  likely  to  accomplish  the 
object,  as  if  we  were  to  spend  a  part  of  our  time  in  placing  before  them 
the  character  of  that  God  whom  we  exhort  them  to  love.  Let  us  first 
show  them  what  God  is,  and  the  obligation  they  are  under  to  love  him, 
and  then  we  shall  have  something  on  which  to  base  our  exhortations 
to  them  to  exercise  the  love  required.  Instead  of  the  preacher's  spend- 
ing all  his  time  in  exhorting  his  hearers  to  subm.it  to  God,  and  to  do 
it  immediately,  let  him  make  a  clear  exhibition  of  the  justice  of  God's 
claims,  and  the  unreasonableness  of  the  least  degree  of  disaffection  to  his 
government;  and  then  a  short  exhortation  will  have  more  effect,  than  a 
long  and  loud  one,  where  the  understanding  has  not  been  enlightened. 

While  sinners  ought  to  be  pressed  with  exhortations  to  repent  of  sin 
and  believe  in  Christ,  it  would  be  very  unprofitable  for  the  preachers 
of  the  word  to  spsnd  all  their  time  in  reiterating  even  such  exhorta- 
tions as  thpse  Let  us  place  before  them  the  most  convincing  proof 
of  their  depravity — of  its  extent — its  voluntary  and  inexcusable  nature 
— its  contrariety  to  God  and  his  holy  law — and  its  mischievous  and 
ruinous  tendency.  Let  us  also  show  them  what  a  foundation  there  is 
for  faith  in  Christ,  by  means  of  that  infinite  sacrifice  which  he  made, 
to  magnify  the  law,  declare  God's  righteousness,  and  condemn  the  sin 
of  rebellious  man.  And  in  view  of  the  ill-desert  of  sin,  and  the  ample 
provision  made  tor  its  forgiveness,  let  us  press  the  obligation  to  the  ex. 
ercise  of  repentance  and  faith.  That  minister  who  does  not  teach,  as 
well  as  exhort,  can  not  edify  the  church  ;  and  he  who  does  not  study,  can 
not  teach.  If  he  has  been  through  a  collegiate  and  theological  course, 
unless  he  still  gives  himself  to  the  study  of  divine  truth,  he  can  not  ap- 
prove himself  to  God  as  a  workman  that  ncedeth  not  to  be  ashamed. 

The  responsibilities  of  such  as  minister  in  holy  things,  are  not  con- 


616  CONCLUDING    RKMAKKS. 

fined  to  the  matter  which  they  present  to  their  hearers  :  their  manner 
of  preaching,  and  their  daily  walk,  are  of  no  less  consequence.  When 
Paul  was  parting  with  his  Ephesian  brethren,  he  could  appeal  to  them 
that  he  had  not  only  declared  to  them  all  the  counsel  of  God,  but  also 
that  he  had  not  ceased  to  warn  them  night  and  day,  with  tears.  This 
apostle,  together  with  his  brethren  who  concurred  with  him  in  what 
he  wrote  to  the  Thessalonians,  could  say,  "  Ye  are  witnesses,  and  God 
also,  how  holily,  and  justly,  and  unblameably,  we  behaved  ourselves 
among  you  that  believe." 

The  ministers  of  Christ  can  not  discharge  the  duties  of  their  respon- 
sible  work,  unless  they  take  a  deep  interest  in  the  spiritual  good  of 
their  hearers.  Their  duty  is  not  all  of  it  discharged  by  merely  telling 
them  the  truth  :  they  must  beseech  them  to  be  reconciled  to  God  ;  yea, 
to  use  the  language  of  Christ,  they  must  compel  them  to  come  to  the 
gospel  feast.  Nor  does  preaching  the  word  in  public  and  private,  com- 
prise the  whole  of  the  work  of  Christ's  ministers.  They  are  as  much 
bound  io  pray  for  their  hearers,  as  io  preach  to  them  :  "  We  will  give 
ourselves,"  said  the  apostles,  "  continually  io  prayer,  and  to  the  ministry 
of  the  word."  And  let  it  be  remembered,  that  as  Christian  ministers 
are  under  obligation  to  have  all  their  sermons  agree  with  inspired 
truth,  they  are  under  no  less  obligation  to  see  that  this  is  the  case  with 
their  prayers.  Their  intercessions,  when  discordant  with  the  truth, 
are  not  only  unavailing  with  God  to  bring  down  blessings,  but  have  a 
pernicious  influence  on  the  minds  of  those  in  whose  hearing  they  are 
offered.  The  Bible  is  all  in  favor  of  God,  his  holy  government,  and 
his  unmerited  grace ;  and  in  opposition  to  the  rebellion,  impenitence, 
and  unbelief  of  men  :  and  that  preaching  and  praying  which  does  not 
harmonize  with  the  Bible,  does,  by  no  means,  become  the  ministers  of 
Christ.  The  question  should  not  be,  what  will  render  us  popular  ? 
but  rather,  what  will  meet  the  approbation  of  our  Master  ?  They  who 
Avatch  for  souls,  should  have  their  own  minds  so  deeply  imbued  with 
the  love  of  the  truth,  that  it  shall  be  manifested  in  their  sermons  and 
prayers,  and  in  all  they  say,  and  do. 

X.  Since  the  religion  of  the  Bible  is  immutable  truth — truth  in  doc- 
trine, experience,  and  practice ;  the  genuineness  of  our  piety  must  be  de- 
termined by  lis  agreement  with  the  truth  in  these  several  branches. 

We  often  hear  it  said,  "  It  will  not  be  inquired  of  us  at  the  last  day, 
to  what  denomination  we  belonged."  There  is  a  sense  in  which  this 
observation  may  be  correct :  but  surely,  it  will  not  appear  a  matter  of 
small  consequence  at  that  day,  whether  we  were  for,  or  against  the 
truth  ;  for  he  that  is  to  be  our  Judge  has  said,  "  Every  one  that  is  of 
the  truth,  heareth  my  voice."  This  declaration  fully  implies,  that  ev- 
ery one  that  is  not  of  the  truth,  heareth  not  his  voice,  and  will  not, 
therefore,  be  acknowledged  by  him  at  the  last  day.  In  the  work  that 
the  reader  now  has  before  him,  no  particular  denomination  (made  such 
b)''  external  forms)  has  been  preferred  before  another  :  but  should  those 
fundamental  doctrines  on  which  rests  the  salvation  of  lost  men,  be 
considered  denominational,  it  is  false  and  dangerous  in  the  extreme  to 
say,  that  no  inquiry  will  be  made  concerning  our  denomination  ;  since 
it  would  imply  that  divine  truth  has  no  influence  in  rendering  our  re- 


CONCLUDING    REMARKS.  617 

iigion  acceptable  to  God;  when,  in  fact,  nothing  which  is  in  opposi- 
tion to  it,  is  in  any  degree  pleasing  to  him.  It  is  God's  own  word 
which  informs  us,  that  men  fail  of  salvation  because  they  do  not  re- 
ceive the  love  of  the  truth  ;  and  that  they  are  damned  for  not  believing 
the  truth.    2  Thess.  ii.  10,  12. 

"  Examine  yourselves,"  said  Paul  to  the  members  of  the  Corinthian 
church,  "  whether  ye  be  in  the  faith."  The  obligation  imposed  on  us 
to  examine  ourselves,  necessarily  implies  the  existence  of  a  standard 
by  which  the  examination  is  to  be  conducted.  The  Bible  is  that  stand- 
ard by  which  all  our  religion  must  be  tried — that  balance  of  the  sanc- 
tuary in  which  it  must  all  be  weighed.  They  who  are  found  wanting 
when  weighed  in  this  balance,  will  be  found  wanting  when  they  shall 
stand  before  the  judgment-seat. 

To  aid  the  reader  in  examining  into  the  character  of  his  religion,  I 
shall  take  the  liberty  of  proposing  to  him  a  number  of  such  interroga- 
tories as  are  suggested  by  the  work  before  him.  Are  you  fully  con- 
vinced of  the  inspiration  of  the  scriptures  ?  Dare  you  venture  your 
eternal  interests  on  their  truth  ?  Do  you  unhesitatingly  believe,  that 
the  doctrines  which  they  teach,  are  true  and  harmonious — that  the  in- 
ward affections  which  they  describe  as  constituting  the  I'eligion  of  the 
heai't,  are  both  lovely  in  themselves,  and  harmonious  with  the  doctrines 
— and  that  the  external  duties  which  they  enjoin,  are  the  natural  fruit 
of  sanctified  affections  1  Have  you  experienced  the  power  of  this  re- 
ligion in  your  own  heart  ?  And  have  you  manifested  this  by  corres- 
ponding actions  ? 

If  the  book  which  is  before  the  reader,  be  in  reality  a  Harmony  of 
Divine  Truth,  it  may  afford  him  help  in  the  work  of  self-examination. 
Let  him  seriously  inquire,  whether  his  views  and  feelings  accord  with 
that  exhibition  of  I'eligion  which  has  here  been  given.  Is  the  system 
of  faith  which  is  exhibited  in  the  First  Part  of  this  work,  the  system 
which  you  believe  to  be  contained  in  the  scriptures  ?  Do  you  believe 
in  the  unity,  trinity,  and  infinite  perfection,  both  natural  .and  moral,  of 
Jehovah  1  Do  you  believe,  that  according  to  his  own  wise  and  eternal 
purpose,  he  fashioned  the  universe,  and  that  all  its  affairs,  not  except- 
ing the  minutest  event  that  transpires,  are  under  his  special  superin- 
tendence and  control  ?  Do  you  believe  in  the  perfection  of  God's  moral 
government  1  Is  it  your  full  belief  that  all  men  are  by  natui-e  entirely 
sinful  ? — and  have  you  seen  this  to  be  true  in  application  to  yourself? 
Is  your  faith  equally  strong  in  the  divinity  and  humanity  of  Christ  ; 
and  are  you  convinced  that  his  atonement  for  sin,  is  the  sinner's  only 
ground  of  hope  for  pardon  ?  Do  you  believe  that  this  atonement,  M'ith 
its  consequent  blessings,  is  profTered  to  every  individual  ?  Do  you  al- 
so believe  that  every  individual,  while  in  an  unrenewed  state,  is  wick- 
edly, yet  fully  and  obstinately  opposed  to  an  acceptance  of  this  gracious 
oflier  ?  Is  it  your  belief,  that  the  regenerating  change  is  efficiently  caus- 
ed by  the  immediate  agency  of  the  Holy  Ghost,  as  an  act  of  distin- 
guishing  grace  ;  and  that  it  is  in  accordance  with  an  eternal  purpose  ? 
Have  you  seen  this  scheme  of  doctrine  to  be  the  only  one  which  could 
have  reached  the  necessities  of  your  own  case?  Do  you  also  receive, 
as  an  article  of  your  faith,  the  doctrine  of  a  free  justification,  to  the 
exclusion  of  all  meritorious  claims  on  the  part  of  the  justified  ?     And 


613  CONCLUDING    REMARKS. 

is  this  the  method  of  justification  which,  as  an  apostate  creature,  you 
would  prefer  to  any  other  that  has  ever  been  devised  ?  Do  you  beheve 
that  the  union  between  Christ  and  his  members  is  indissoluble ;  so  that 
all  those  who  are  once  justified,  will  be  eventually  glorified?  Finally, 
Do  you  believe  in  the  resurrection  of  the  body,  the  general  judgment, 
and  the  irrevocable  sentence  of  approbation  which  will  then  be  passed 
on  the  righteous,  and  of  condemnation  on  the  wicked  ? 

Let  us  now  extend  our  self-examination  to  the  experimental  part  of 
the  system.  A  belief  of  the  scriptures,  and  even  of  the  true  sj^stera  of 
doctrines  contained  in  them,  is  not  peculiar  to  the  children  of  God  ; 
for  even  devils  may  believe  the  truth.  See  Jam.  ii.  19.  Let  me  then 
ask  my  reader,  whether  he  has  ever  become  an  experimental  Christian  ? 
I  am  aware  that  the  person  who  is  now  addressed,  may  be  one  who 
has  altogether  a  deeper  acquaintance  with  the  religion  of  the  heart, 
than  what  he  can  pretend  to,  who  ventures  thus  to  interrogate  him. 
But  such  a  one  will  not  be  offended  at  being  interrogated,  in  common 
with  his  fellow  men.  Nor  will  he  feel  that  he  has  ever  exarnined 
himself  so  frequently  and  so  thoroughly,  as  to  be  excused  from  all  fur- 
ther attention  to  this  duty.  Without  further  apology,  therefore,  I  again 
ask  my  reader,  whether  he  has  ever  become  a  new  man — ever  been 
transformed  by  the  renewing  of  his  mind  ?  In  case  you  have  had  a 
change  in  relation  to  the  subject  of  religion,  it  behooves  you  to  inquire, 
whether  it  be  that  change  which  is  eftected  by  the  power  of  the  Holy 
Ghost.  Have  you  been  born  of  incorruptible  seed,  even  the  word  of 
God  that  liveth  and  abideth  forever  ?  Are  your  religious  affections 
holy,  and  in  harmony  with  the  truth  contained  in  the  scriptures? 

Have  you  become  fully  convinced,  that  those  religious  experiences 
which  are  of  a  selfish  nature,  are  no  evidence  of  a  saving  change  ?  As 
it  respects  your  own  experiences,  can  you  clearly  perceive  that  the 
idol,  self,  has  been  put  down,  and  that  your  heart  has  been  expanded 
with  that  disinterested  love  that  seeketh  not  her  own  ?  Does  your  love 
oi  good-will  extend  to  all  intelligent  beings,  and  your  complacency  to  all 
such  as  have  a  holy  character  ?  Do  you  delight  in  God  on  account 
of  his  holiness  ;  and  in  the  children  of  God  because  they  bear  his  holy 
image  ?  Have  you  become  cordially  reconciled  to  that  divine  govern- 
ment, with  which  you  once  were  at  war  ;  and  do  you  exercise  sub- 
mission to  the  will  of  God  under  those  evils  which  you  suffer  in  this 
life  ?  Are  your  feelings  towards  sin  entirely  changed  ?  Does  it  ren- 
der you  in  your  own  sight  altogether  vile  and  ill-deserving  ?  Is 
your  repentance  for  sin  accompanied  with  faith  in  the  Lord  Jesus 
Christ ;  and  is  the  atonement  which  he  has  made  for  sin,  your  whole 
dependence  for  acceptance  with  God  ?  Does  your  hope  of  heaven  pu- 
rify  you  ;  and  does  it  prove  an  anchor  to  your  soul  ?  Do  you  esteem 
humility  as  a  precious  grace ;  and  is  it  promoted  in  you  by  a  convic- 
tion of  your  absolute  dependence  on  God,  and  extreme  vileness  in  his 
sight  ?  Do  you  know,  by  your  own  experience,  what  is  intended  by 
a  hunger  and  <Mrsf  for  righteousness — also,  what  is  meant  hy  forgiving 
from  the  heart,  such  as  have  injured  you  ?  Is  self-denial  an  article  in 
your  experience  ?  for  if  it  is  not,  you  may  know  that  all  your  other 
experiences  are  fallacious.  See  Mark  viii.  34.  Do  you  exercise  to- 
wards God  a  spirit  of  thankfulness ;    and  is  it  of  a  character  superior 


CONCLUDINa    REMARKS.  619 

to  that  which  the  unregenerate  exercise  towards  their  benefactors  ? 
"  Sinners  love  those  who  love  them."  Are  you  experienced  in  holy 
meditation  ?  Do  thoughts  of  God  and  divine  things  dwell  on  your 
mind,  and  afford  you  more  satisfaction  than  all  other  subjects  ? 

It  may  now  be  proper  for  you  to  inquire,  whether  your  experimental 
religion  has  remained  with  you  ever  since  you  commenced  your  reli- 
gious course.  Have  you  continued  to  exercise  good-will  to  all,  and 
complacency  towards  holy  characters  ?  Have  you  continued  to  exer- 
cise  submission  to  the  divine  will,  repentance  for  sin,  faith  in  Christ, 
hope  of  eternal  life,  a  humble  spirit,  a  hunger  and  thirst  after  right- 
eousness,  a  spirit  of  forgiveness,  self-denial,  thankfulness,  and  holy 
meditation  ;  together  with  other  kindred  affections  and  devout  breath- 
ings after  God  ?  The  water  which  Christ  gives  to  every  convert,  we 
are  assured,  shall  be  in  him  a  Avell  of  water  springing  up  into  everlas- 
ting life.  It  may  therefore  be  known,  that  in  every  case  where  it  has 
dried  up,  it  was  not  in  truth  the  water  of  life.  If  your  experimental 
religion  does  not  continue  unto  the  end  of  life,  this  circumstance  proves 
it  to  be  spurious.  Nay,  if  it  does  not  increase,  it  does  not  answer  to 
the  scriptural  account  of  true  grace ;  which  is  compared  to  leaven  hid 
in  meal,  that  continues  to  diffuse  its  influence,  until  it  has  leavened  the 
whole  lump. 

Let  the  examination  concerning  the  character  of  our  religion,  now 
be  extended  to  the  practical  part.  We  must  walk  in  the  truth,  as  well 
as  believe  and  love  the  truth.  It  is  a  question  of  great  moment,  in  de- 
termining our  spiritual  state.  What  is  our  practice — our  external  con- 
duct? Is  this  in  conformity  to  the  truth  of  the  gospel?  "Ye  are  my 
friends,"  said  Christ,  "  if  ye  do  whatsoever  I  command  you."  If  our 
religious  experiences  die  in  our  hearts,  and  never  influence  our  exter- 
nal conduct,  there  is  no  reason  to  conclude  that  they  are  the  fruits  of 
the  Spirit.  Suffer  me,  then,  to  make  the  following  inquiries.  Do  you 
have  respect  to  all  the  divine  commands ;  namely,  those  which  relate 
to  God,  to  your  fellow  men,  and  to  yourself?  Do  you  have  respect 
to  those  which  relate  to  God  1  Do  you  attend  to  all  the  duties  of  god- 
liness ?  Do  you  worship  God,  praying  with  all  the  kinds  of  prayer  that 
belong  to  one  sustaining  your  place  and  relations  in  society  1  Do  you 
greatly  prize  this  duty,  as  the  means  of  glorifying  and  enjoying  God, 
improving  your  own  character,  and  obtaining  blessings  for  yourself, 
your  friends,  and  fellow  men  ?  Are  you  attentive  to  the  word  of  God, 
both  in  reading  it  and  hearing  it  preached  1  Do  you  conscientiously 
keep  holy  the  Sabbath  during  all  parts  of  the  year,  not  excepting  earing 
time  and  harvest ;  and  do  you  call  the  Sabbath  a  delight  ?  Have  you 
confessed  Christ  before  men  ;  and  are  you  walking  in  fellowship  with 
his  people  ?  Or  if  you  have  not  made  an  open  profession  of  religion, 
are  you  willing  and  desirous  to  do  it,  provided  God  can  be  honored  by 
it  ?  Do  you  consecrate  a  suitable  proportion  of  your  earthly  substance  to 
Him  who  is  the  Supreme  Owner  of  all  that  you  possess  ;  and  do  you 
do  it  cheerfully,  feeling  it  to  be  a  most  reasonable  service  ? 

Are  you  conscientious  in  that  part  of  holy  practice  which  relates 
to  your  fellow  men  1  As  to  those  duties  which  you  owe  to  community 
at  large,  do  you  feel  yourself  under  obligation  to  perform  them  ?  Do 
you  discharge  those  duties  which  are  designed  to  promote  the  good  of 


620  CONCLUDING    KEMARKf. 

your  neighbor,  as  his  person,  property,  and  reputation  are  concerned  ? 
Let  me  further  inquire,  (for  nothing  else  is  of  such  consequence,)  do 
you  care  for  the  souls  of  your  fellow  men  ?  And  are  you  making  an 
effort,  by  affording  them  instruction,  the  light  of  your  example,  and  the 
benefit  of  your  prayers,  to  save  them  from  sin  and  ruin  ? 

Do  the  duties  o^  relative  life  have  a  place  in  your  practical  system  ? 
Whatever  may  be  the  relations  you  sustain,  do  you  inquire  after  the 
duties  which  are  connected  with  them ;  and  do  you  perform  these  du- 
ties  ?  And  are  you  wiiUng  that  these  relations  should  lay  you  under 
such  obligations  ?  Whatever  place  you  may  sustain  in  the  domestic 
circle,  whether  it  be  that  of  husband  or  wife,  parent  or  child,  brother 
or  sister,  master  or  servant  ;  do  you  study  to  discharge,  in  the  fear  of 
God,  the  duties  of  that  place  ? 

It  behooves  you  also  to  inquire,  whether  you  are  attentive  to  the 
duties  which  you  owe  to  yourself.  Do  you  live  soberly,  avoiding 
all  dissipating  amusements,  and  watching  against  idle  words  and  un- 
profitable  discourse  1  Are  you  conscientiously  diligent  in  the  improve- 
ment of  your  time,  knowing  that  you  must  give  an  account  for  every 
moment  of  it  ?  In  meats  and  drinks,  do  you  submit  to  the  laws  of 
strict  temperance  1  Is  your  conversation  chaste,  coupled  with  fear  ? 
Do  you  aim  in  every  thing  to  keep  your  body  under,  and  bring  it  into 
subjection  to  the  precepts  of  the  gospel ;  and  do  you  keep  yourself 
unspotted  from  the  world  ? 

Unless  we  are  conformed  to  the  truth  in  doctrine,  experience,  and 
practice — unless  we  believe,  feel,  and  act  in  accordance  with  it,  y^e 
are  without  any  scriptural  evidence  that  we  have  become  savingly  ac 
quainted  with  it.  The  absolute  necessity  of  the  middle  branch,  name- 
ly,  experimental  religion,  is  asserted  by  our  divine  Teacher,  in  his  ad- 
dress to  Nicodemus  :  •  "  Verily,  verily,  I  say  unto  thee.  Except  a  man 
be  born  again,  he  can  not  see  the  kingdom  of  God."  Nothing  short  of 
that  radical  change  of  heart,  which  is  the  beginning  of  experimental 
religion,  will  avail  anything  :  "  For  in  Christ  Jesus,  neither  circum- 
cision availeth  'anything,  nor  uncircumcision,  but  a  new  creature.^' 
Gal.  vi.  15.  The  grace  of  God  in  the  heart,  which  is  nothing  else 
than  the  truth  of  the  gospel  experimentally  known,  is  that  part  of  re- 
ligion which  gives  life  to  all  the  other  parts.  If  this  be  wanting,  no 
orthodox  creed,  or  regularity  of  external  deportment,  ought  to  make  us 
feel  in  the  least  degree  safe.  And  if  our  experimental  religion  lack  a 
single  grace  of  the  Spirit,  such  as  repentance,  faith,  submission,  and 
the  like,  there  can  be  no  satisfactory  evidence  that  we  are  subjects  of 
the  regenerating  change. 

Nor  can  we  have  a  scriptural  reason  to  conclude  that  we  arc  born 
of  the  Spirit,  unless  we  are  led  to  believe  the  truth:  for  when  we  are 
said  to  be  chosen  to  salvation,  through  sanctiji cation  of  the  Spirit,  it  is 
immediately  added,  and  belief  of  the  truth.  2  Thess.  ii.  13.  The 
scriptures  assume  the  ground,  that  the  sanctification  of  the  Spirit  will 
secure  its  subjects,  not  only  against  infidelity,  or  a  denial  of  revealed 
religion  ;  but  also  against  their  rejecting  any  of  its  fundamental  doc- 
trines, and  the  adoption  of  destructive  errors  in  their  room.  It  appears 
to  have  been  the  manifest  design  of  the  apostle  John,  in  his  first  and 
second  epistles,  to  establish  the  doctrine,  that  Christ  is,  in  the  truest 


CONCLUDINO    REMARKS.  621 

sense,  both  God  and  man  :  and  he  expressed  the  fullest  confidence,  that 
no  experimental  believers  in  the  gospel  could  be  prevailed  upon  by  he- 
retical  teachers  to  renounce  this  doctrine.  "  These  things,"  said  he, 
"  have  I  written  unto  you  concerning  them  that  seduce  you."  He  then 
adds,  as  a  matter  of  great  consolation,  "  But  the  anointing  which  ye 
have  received  of  him,"  (i.  e.  the  sanctifying  v/ork  of  the  Spirit  in  your 
hearts,)  "  abideth  in  you,  and  ye  need  not  that  any  man  teach  you  : 
but  as  the  same  anointing  teacheth  you  of  all  things,  and  is  truth,  and 
is  no  lie  :  and  even  as  it  hath  taught  you,  ye  shall  abide  in  him."  1 
John,  ii.  26,  27.  From  the  text  now  cited  we  learn,  that  the  relin- 
quishment  of  one  of  those  fundamental  truths,  which  this  holy  anoint, 
ing  has  a  tendency  to  lead  us  to  discover,  and  to  feel  the  absolute  need 
of,  in  order  to  our  own  salvation,  ought  to  be  considered  as  a  symptom 
of  an  unregenerate  state. 

As  a  real  unction  of  the  Holy  One,  has  a  tendency  to  establish  our 
minds  in  the  belief  of  divine  truth,  so  it  will  most  certainly  issue  in 
rendering  us  obedient  to  the  will  of  God  in  our  external  conduct :  for 
"if  we  say  we  have  fellowship  with  him,"  (i.  e.  by  the  power  of  in- 
ward religion,)  "  and  walk  in  darkness,"  (have  our  outward  walk  sinful 
and  disobedient,)  "  we  lie,  and  do  not  the  truth."  An  entire  deficiency 
in  practical  religion,  is  decisive  evidence  of  unregeneracy.  And  if  we 
are  defective  in  either  of  the  great  branches  of  holy  practice,  namely, 
the  duties  we  owe  to  God,  to  our  fellow  men,  or  to  ourselves,  it  will 
prove  us  perverse.  Moreover,  if  our  obedience  does  not  extend  to  all 
the  parts  of  holy  practice — if  we  have  not  respect  to  all  the  commands 
of  God  ;  it  must  weaken  the  evidence  of  our  godly  sincerity.  Believ- 
ers, it  is  true,  are  all  sinfully  imperfect  as  to  the  degree  of  their  obedi- 
ence :  but  unless  our  obedience  be  pure  in  its  nature,  and  perfect  in 
its  parts,  it  is  no  proper  evidence  of  the  faith  of  God's  elect — it  is  no 
evidence  that  we  are  pressing  to  the  mark  of  perfection. 

The  question  is  often  asked.  What  is  the  best  evidence  of  grace  ?  I 
would  say.  The  bsst  evidence  is  to  have  all  the  evidences,  and  to  have 
them  in  their  due  proportion  :  to  be  sound  in  the  faith — to  be  deeply 
acquainted  with  the  graces  of  the  Spirit — and,  in  our  external  con- 
duct, to  have  respect  unto  all  God's  commandments.  These,  when 
united,  constitute  the  best  evidence  that  one's  religion  is  from  God, 
and  that  it  will  meet  his  approbation  in  the  future  world. 

Let  me  now  entreat  the  reader  not  to  lay  down  this  book,  without 
solemnly  resolving  that  he  will  try  all  his  religious  sentiments,  feelings, 
and  practices,  by  the  word  of  truth  :  (for  I  have  not  a  single  desire  that 
he  should  make  any  use  of  the  book  which  is  before  him,  except  for 
the  purpose  of  leading  him  to  ferm  a  better  acquaintance  with  the  book 
of  God.)  Though  I  have  attempted  to  assist  him  in  examining  into 
the  character  of  his  religion,  I  would  now,  with  deep  solicitude  for  his 
eternal  welfixre,  inform  him,  that  no  assistance  which  I  or  any  other 
man  can  afford  him,  will  preclude  the  necessity  of  his  personal  atten- 
tion  to  this  important  concern.  You  must  be  sensible  that  your  expe- 
rimental religion  (the  very  thing  which  gives  character  to  the  whole) 
is  concealed  from  every  mortal  besides  yourself:  "  for  what  man  know- 
eth  the  things  of  a  man,  save  the  spirit  of  man  which  is  in  him  ?  " 
Hence  it  is  indispensable,  whatever  helps  are  afforded,  that  every  man 

78 


622  CONCLUDING   REMAKKS. 

should  prove  his  own  work.  See  Gal.  vi.  4.  Never  did  you  under, 
take  a  work,  where  there  was  so  much  danger  of  your  doing  it  slightly, 
and  where  the  consequences  of  slighting  the  work  were  likely  to  prove 
so  fatal.  May  you  be  enabled  to  attend  to  it  with  thoroughness,  and 
come  to  a  correct  decision.  And  surely,  if  you  have  a  proper  sense  of 
the  difficulty  of  the  work  before  you,  and  the  great  importance  of  its 
being  done  effectually,  you  can  not  fail  to  seek  His  help,  who  has  an 
intuitive  knowledge  of  the  character  of  every  man.  You  will  say 
with  David,  "  Search  me,  O  God,  and  know  my  heart ;  try  me,  and 
know  my  thoughts,  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting." 

XI.  Since  the  gospel,  in  distinclion  from  every  other  system  of  reli- 
gion, is  founded  in  truth,  they  who  have  been  made  acquainted  with  it, 
must  be  under  obligation  to  make  it  hnown  to  the  rest  of  the  world. 

Let  the  supposition  be  made,  that  God,  in  his  providence,  should 
have  mercifully  brought  to  our  knowledge  a  catholicon,  having  suffi- 
cient efficacy  to  remove  all  the  bodily  diseases  of  the  human  family ; 
how  manifestly  would  this  peculiar  favor  impose  an  obligation  upon 
us  to  make  it  known  to  them  all.  And  how  much  greater  would  be 
our  obligation  to  do  it,  iu  case  this  universal  remedy  with  which  we 
had  been  made  acquainted,  had  relation  to  the  diseases  of  the  soid.  Such 
a  remedy  for  spiritual  maladies,  we  are  furnished  with  in  the  gospel  of 
Christ.  "  It  is  the  power  of  God  unto  salvation  to  every  one  that  be- 
lieveth."  "It  cleanseth  from  all  sin."  In  every  case  where  this  di- 
vine remedy  is  tried,  it  proves  effi2ctual  to  restore  the  soul  to  health 
and  comfort. 

They  who  have  any  consistent  belief  of  the  gospel,  believe  it  to  be 
not  only  true,  but  the  only  system  of  religion  on  earth  which  is  found- 
ed in  truth ;  or  which  has  any  tendency  to  bring  glory  to  God,  and 
salvation  to  lost  man.  "  We  know  that  we  are  of  God,  and  the  whole 
world  lieth  in  wickedness."  The  obligation  that  Christian  nations 
are  under,  to  communicate  their  religion  to  their  brethren  of  the  human 
race,  arises  wholly  from  this  circumstance  ;  that  theirs  is  the  only  trtie 
religion  in  the  world.  This  it  certainly  claims  to  be,  when  it  declares 
concerning  Christ,  "  Neither  is  there  salvation  in  any  other :  for  there 
is  none  other  name  under  heaven  given  among  men,  whereby  we  must 
be  saved."  It  is  also  said,  Where  there  is  no  vision,  (by  which  is  meant 
the  light  of  revealed  truth,)  the  people  perish. 

The  I'est  of  mankind  may  imagine  that  their  respective  religious  sys- 
tems are  right ;  yea,  they  may  believe  them  to  be  exclusively  so  :  but 
the  light  of  God's  word  is  sufficient  to  discover  the  error  and  foolish- 
ness of  all  their  pretensions.  Pagan  idolatry  prevails  to  a  greater  ex- 
tent than  any  other  religion  in  the  Avorld ;  but  it  is  manifestly  false. 
We  do  not  merely  believe — we  know  that  "  the  stock  is  a  doctrine  of 
vanities,"  and  that  the  worshiper  of  idols  "  feedeth  on  ashes."  This 
he  himself  will  acknowledge,  as  soon  as  he  shall  be  awaked  out  of  his 
dream.  The  religion  of  the  Arabian  prophet  claims  to  be  the  only  one 
which  is  from  heaven  :  but  what  are  the  proofs  by  which  its  claims 
are  supported  ?  It  is  not  supported  by  miraculous  works,  nor  by  pro- 
phecies  fulfilled,  nor  by  the  purity  and  harmony  of  its  sacred  writings. 


CONCLUDING   REMARKS.  62*3 

Christians,  after  having  compared  the  Koran  with  the  Bible,  and  ex- 
amined the  proofs  by  which  their  respective  claims  are  supported, 
believe  and  are  sure  that  the  Bible,  in  distinction  from  the  Koran,  is  the 
word  of  God. 

With  such  an  assured  belief  of  the  Christian  religion,  to  the  exclu^ 
sion  of  all  others,  what  is  our  duty  ?  Will  not  love  to  our  fellow  men 
prompt  us  to  make  them  acquainted  with  it  ?  There  is  nothing  else 
we  possess  that  they  so  much  need,  as  our  religion.  Without  a  knowl- 
edge of  this  they  can  not  be  saved.  Even  if  it  had  not  been  explicitly 
enjoined  on  us  to  spread  the  gospel,  still,  one  would  suppose  that  tho 
benevolent  spirit  which  it  imparts  to  such  as  embrace  it,  would  of  it- 
self prompt  us  to  tho  duty.  But  it  is  most  expressly  enjoined.  The 
Author  and  Finisher  of  our  Faith  required  his  apostles  to  go  into  all 
the  world,  and  preach  the  gospel  to  every  creature — to  be  his  witnesses 
in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost 
parts  of  the  earth.  They  received  grace  and  apostleship,  for  obedi- 
ence to  the  faith  among  all  nations.  See  Mark  xvi.  15.  Acts  i.  8. 
Rom.  i.  5.  The  religion  of  Christ  does  not  more  explicitly  require 
parents  to  provide  for  the  wants  of  their  children,  or  debtors  to  pay 
their  debts,  than  it  requires  those  who  are  favored  with  the  knowledge 
of  this  religrion,  to  communicate  it  to  such  as  are  destitute  of  it.  This 
duty  will  not  be  fully  discharged  by  us,  uutil  the  gospel  shall  be  preach, 
ed  in  all  the  world,  and  all  nations  shall  be  brought  into  the  church  of 
Christ.  There  is  no  place  for  us  to  stop,  uutil  he  shall  reign  from  sea 
to  sea,  and  from  the  river  unto  the  ends  of  the  earth  ;  until  the  swords 
shall  be  beaten  into  plough-shares,  and  the  spears  into  pruning-hooks, 
and  nations  shall  not  learn  war  any  more. 

Do  you  ask,  what  is  to  be  done  to  make  known  to  all  people  the  re- 
ligion  of  the  Son  of  God — the  only  religion  which  brings  salvation  to 
a  fallen  world?  I  answer,  Many  things  are  to  be  done.  Some  must 
go  in  person  to  preach  the  word,  and  in  other  ways  to  impart  instruc- 
tion to  the  unevangelized  nations.  Some  parents,  like  the  mother  of 
Samuel,  must  consent  to  lend  their  sons  to  the  Lord,  (and  their  daugh- 
ters  too,)  to  be  employed  in  this  self-denying  service  as  long  as  they 
live.  ■  All  must  unite,  the  poor  as  well  as  the  rich,  in  making  such  of- 
ferings to  the  Lord's  treasury  as  this  great  and  holy  enterprise  shall 
require.  All  who  love  Zion,  must  be  engaged  in  offering  up  strong 
cries  to  Him  who  is  able  to  open  the  eyes  of  the  blind,  and  to  turn  men 
from  the  power  of  Satan  unto  God.  The  monthly  praycr-meeting 
must  unite  the  hearts  of  all  the  godly  in  every  communion  ;  and  du- 
ring all  the  month,  there  must  be  much  prayer  for  a  divine  blessing  on 
those  extraordinary  means  which  are  now  in  operation,  and  such  aa 
may  hereafter  be  put  in  operation,  for  the  spreadof  the  gospel  through 
the  earth. 

If  it  is  our  duty  to  propagate  the  gospel,  because  it  is  th.-;!  only  true 
religion,  it  will  follow  as  a  consequence,  that  we  are  bound  to  see  to 
it,  that  the  gospel  we  propagate  among  the  unevangelized  nations,  is 
the  same  which  has  been  delivered  to  us  in  the  holy  scriptures.  We 
are  under  the  most  solemn  obligation  to  do  our  utmost,  to  have  those 
translations  of  God's  word  which  Ave  make  for  their  use,  convey  in 
their  languages  the  sense  of  the  originals.     The  religious  books  which 


624  roNCLUDiNG  remarks. 

we  send  ihem,  or  write  for  them,  ought  to  be  such  as  agree  Mith  tlie 
oracles  of  God.  The  ministers,  catechists,  and  school-teachers,  which 
we  send  among  them,  should  be  such  as  understand,  believe,  and  obey 
the  truth — such  as  will  translate,  preach,  pray,  instruct,  and  live,  ac- 
cording to  the  will  of  God,  as  it  is  made  known  in  "  the  scripture  of 
truth."  It  would  be  conferring  no  favor  on  the  heathen,  to  send  them 
the  teachers  and  doctrines  of  the  papal  church ;  a  church  which,  in 
the  sure  word  of  prophecy,  is  denominated  "  the  mother  of  hai'lots." 
And  even  among  the  reformed  nations,  doctrines  may  be  found,  and 
teachers  to  advocate  them,  that  are  no  less  subversive  of  gospel  truth, 
and  ruinous  to  the  souls  of  men.  Nothing  but  the  light  of  truth, 
even  the  truth  of  God's  holy  word,  is  calculated  to  dispel  the  darkness 
which  covers  the  earth,  and  the  gross  darkness  which  envelops  the 
pagan  world. 

Some  may  think  the  ground  which  has  been  taken,  namely,  that  it 
is  our  duty  to  propagate  Christianity  because  it  is  the  true  religion, 
will  render  it  the  duty  of  Mahometans  and  Pagans  to  propagate  their 
systems  ;  which  they  also  believe  to  be  true.  It  can  not,  however,  be 
the  duty  of  Mahometans  and  Pagans  to  propagate  their  respective  sys- 
tems  of  religion,  since  it  is  not  their  duty  even  to  believe  them.  They 
believe  them  (as  all  the  disciples  of  Christ  must  know)  without  evi- 
dence ;  for  there  can  certainly  be  no  evidence  to  establish  the  truth  of 
that  which  is  not  true.  If  they  had  a  heart  to  do  the.  will  of  God,  they 
could  not  believe  their  schemes  of  religion  to  be  true  ;  but  would  imme- 
diately perceive  them  to  be  destitute  of  that  moral  excellence  which  is 
essential  to  true  religion.  Paul  once  thought  he  ought  to  do  many 
things  contrary  to  the  name  of  Jesus  of  Nazareth ;  but  it  v/as  never 
his  duty  to  feel  and  act  as  he  did.  Therefore,  as  soon  as  he  possessed 
an  obedient  heart,  he  immediately  ceased  from  persecuting  the  Church, 
and  began  to  preach  the  faith  which  he  once  destroyed.  The  argu- 
ment by  which  we  urge  the  belief  of  Christianity  upon  Pagan  and 
Mahometan  nations,  is  not  this ;  that  ice  believe  it  ourselves.  Were 
this  our  argument,  they  might  have  one  of  equal  force  with  which  to 
turn  upon  us,  and  seek  to  convert  us  to  the  religious  systems  in  which 
they  have  been  educated.  We  urge  on  them  the  belief  of  the  Chris- 
tian religion,  because  it  is  true  ;  and  we  stand  ready  to  furnish  them 
with  the  proofs  of  its  truth.  By  the  light  of  revelation,  we  are  made 
acquainted  with  the  arguments  (which,  had  we  not  fallen  into  a  state 
of  depravity,  might  have  been  discovered  by  the  mere  light  of  nature,) 
in  favor  of  the  existence,  infinite  perfection,  universal  providence,  and 
moral  government  of  the  one  living  and  true  God.  We  can  therefore 
show  our  erring  brethre;i,  that  to  them  and  to  us  there  is  a  common 
Creator  and  Judge  ;  and  that  we  are  all  manifestly  involved  in  a  state 
of  depravity  and  guift.  We  can  show  them  that  an  explicit  revelation 
of  the  wall  of  our  Creator,  in  relation  to  his  claims,  and  our  obligations, 
and  also  our  prospects  for  futurity,  is  greatly  needed.  We  can  inform 
them  that  we  have  in  our  hands  a  book,  which  claims  to  be  such  a  rev- 
elation ;  and  can  show  them  that  it  is  accompanied  with  such  a  va- 
rlety  of  infallible  proofs,  as  to  amount  to  a  demonstration  of  its  divine 
origin — and  that  a  satisfactory  number  of  these  proofs  are  within  the 
reach  of  every  one  who  candidly  examines  the  book  itself.     We  can 


CONCLUDING    REMARKS.  625 

show  them  that  this  sacred  book  exhibits  to  our  guilty  race  a  •'  com- 
mon salvation;"  a  salvation  which  all  need,  and  of  which  all  may  par- 
take who  M'ill  receive  and  trust  in  it.  As  soon  as  they  admit  the 
claims  of  the  Bible,  they  will  see  that  our  common  Parent  has  imposed 
an  obligation  on  those  into  whose  hands  it  should  fall,  to  circulate  it 
among  their  brethren  of  the  human  race,  from  the  rising  to  the  setting 
of  the  sun. 

It  may  still  be  said  by  some,  who  are  slow  of  heart  to  believe  that 
it  belongs  to  an  inconsiderable  minority  of  mankind,  to  attempt  the 
conversion  of  all  the  rest :  "  If  you  undertake  to  convert  papists  to 
the  protestant  faith,  tliey  will  return  your  good  offices — if  you  under- 
take  to  convert  heretics  to  orthodoxy,  they  will  feel  themselves  justi- 
lied  in  taking  equal  pains  to  bring  the  orthodox  over  to  their  senti- 
ments— and  if  Christians  engage  in  missions  with  a  view  to  the  con- 
version  of  Pagan  and  Mahometan  nations,  they  Avill  take  the  liberty  to 
send  their  missionaries  into  Christendom,  for  the  purpose  of  bringing 
us  to  adopt  their  religious  opinions.  If,  therefore,  Christians  have 
the  truth  in  distinction  from  Pagans  and  Mahometans — if  protestants 
have  It  in  distinction  from  papists — and  if  they  who  are  called  the  or- 
thodox, have  it  in  distinction  from  those  denominated  heretics,  still,  the 
truth  will  be  likely  to  gain  nothing  by  claiming  the  exclusive  right  to 
proselyte  all  the  different  religious  opinions  to  itself. 

To  this  specious  objection  to  missionary  operations,  and  all  other 
efforts  to  bring  the  whole  world  over  to  the  side  of  the  truth,  I  would 
briefly  reply  : 

First.  The  truth,  in  religion  as  well  as  in  every  thing  else,  has  all 
the  sound  arguments  in  its  favor,  and  therefore  does  not  shrink  back 
from  the  most  thorough  investigation  :  neither  can  it  suffer  anything  by 
being  brought  into  contact  with  every  false  system  which  has  ever 
been  invented.  If  Jehovah  is  the  only  true  God,  all  the  sound' argu- 
ments must  be  in  favor  of  his  existence  and  his  claims  ;  and  there  can 
not  be  a  single  good  argument  advanced  in  favor  of  the  divinity  of 
Baal,  Juggernaut,  or  any  of  those  idols  for  whom  divine  honors  have 
been  claimed.  If  the  Bible  is,  in  distinction  from  all  others,  the  hook 
which  God  has  given  to  make  known  his  will  to  the  children  of  men, 
then  it  is  the  only  book  which  can  be  proved  to  be  a  divine  revelation. 
It  will  therefore  follow  as  a  necessary  consequence,  that  all  the  argu- 
ments which  are  adduced  to  support  the  inspiration  of  the  Koran,  or 
any  other  book  claiming  to  be  a  revelation  from  God,  must  be  alto- 
gether fallacious.  Moreover,  the  true  scheme  of  doctrine  which  is 
coi;tained  in  the  Bible,  whatever  that  may  be,  must  be  the  only  one 
which  is  capable  of  being  defended  by  sound  and  scriptural  argu- 
ments. 

Secondly.  Another  consideration  which  impels  us  to  make  un- 
wearied  efforts  to  propagate  the  gospel,  and  to  seek  to  persuade  all 
men  to  take  the  side  of  the  truth,  is  the  necessity  of  this  measure  in 
order  to  prevent  their  everlasting  ruin.  To  be  saved,  men  must  come 
to  the  knowledge  of  the  truth  ;  and  to  be  made  free  from  the  bondage 
of  sin,  they  must  know  the  truth.  See  1  Tim.  ii.  4,  John  viii.  32. 
The  ministers  of  Christ  can  not  discharge  their  office  with  fidelity  to 
their  Master ;  nor  can  thev  commend  themselves  to  the  consciences 


626  CONCLUDING    RRMAKKS. 

of  their  hearers,  except  by  a  clear  manifestation  of  the  truth.  See  2 
Cor.  iv.  1,  2.  As  far  as  they  have  opportunity  to  make  this  manifest- 
ation, they  can  not  avoid  doing  it  without  incurring  great  guilt. 

Thirdly.  We  wish  it  to  bs  remembered,  that  in  propagating  the 
gospel,  or  that  "  form  of  sound  words"  which  constitutes  its  life  and 
glory,  the  friends  of  truth  claim  not  the  sword  of  the  false  prophet,  nor 
the  inquisition  of  a  false  church,  to  aid  their  conquests.  They  use  no 
weapons,  except  such  as  are  spiritual,  to  defend  or  enforce  the  truth. 
In  such  a  warfare,  no  violence  is  done  to  any  man's  person,  property, 
reason,  or  conscience.  The  friends  of  truth  are  not  ashamed  to  avow 
it  to  be  their  design  to  conquer  the  world  ;  but  they  seek  for  nothing 
but  willing  captives.  Those  of  their  enemies  whom  they  cannot  in 
this  manner  subdue,  they  refer  to  the  final  decision  of  Him  who  came 
into  the  world  to  bear  witness  of  the  truth.  From  his  decision  there 
will  be  no  appeal. 

Fourthly.  The  thing  which  emboldens  the  friends  of  truth,  though 
a  small  minority,  to  seek  to  bring  the  great  majority  over  to  their 
views  on  the  interesting  subject  of  religion,  is  their  full  persuasion 
that  God  himself  is  on  their  side ;  and  that  what  they  are  doing  to 
effect  a  revolution  in  the  rehgious  opinions  and  practices  of  the  world, 
by  bringing  all  men  to  believe  the  scriptures,  and  to  adopt  that  consis- 
tent and  harpionious  system  of  truth  which  they  contain,  is  done  in 
obedience  to  his  command.  They  hope  in  his  mercy  ;  they  trust  in 
tlie  promises  he  has  made  concerning  the  ultimate  conquest  which  the 
truth  will  gain  over  every  false  way.  They  make  great  dependence 
on  a  secret,  but  mighty  influence,  which  he  exerts  exclusively  in  favor 
of  the  truth,  and  in  harmony  with  their  efforts.  See  2  Cor.  x.  4,  5. 
This  influence  they  have  felt  themselves,  and  this  they  ask  in  behalf 
of  their  fellow  sinners,  for  whose  salvation  they  pray  and  labor.  This 
gracious  influence  they  consider  as  the  cause  of  that  "  love  of  the 
truth,"  which  constitutes  the  radical  difference  between  them  and  other 
men.  They  wish  all  their  opposers  to  know,  that  their  dependence 
for  success  is  on  the  God  of  truth,  and  that  they  expect  His  help  in 
answer  to  their  prayers.  Nor  arc  they  unwilling  that  they  should 
take  the  same  method  to  obtain  help.  Tho  prophet  Elijah,  when  con- 
fronting the  worshipers  of  Baal  on  mount  Carmel,  was  not  afraid  of 
the  influence  of  their  prayers  :  for  he  well  knew  that  there  was  but 
one  God  who  could  hear  prayer  ;  and  he  knew  that  Jehovah  was  that 
God.  When  prayer  is  made  to  the  true  God,  if  it  be  made  in  opposi- 
tion  to  the  truth,  it  will  avail  nothing.  In  prayer,  "  we  can  do  nothing 
against  the  truth,  but  for  the  truth." 

But  I  need  not  enlarge  on  an  article  of  duty  which  is  so  plain.  Let, 
therefore,  the  friends  of  divine  truth,  whoever  they  are,  (and  God 
knows  them  all  by  their  names,)  go  forward  in  their  conflict  with  error,, 
whether  it  exist  in  their  own  hearts,  or  in  the  world  around  them  ; 
and  let  them  go  in  the  strength  of  the  Lord  God.  So  far  as  they  are 
engaged  for  the  truth,  the  entire  word  of  God  is'  in  their  favor — the 
promises  are  theirs — the  availing  prayers  of  the  whole  church  are  on 
their  side — the  providence  of  God  is  secretly  working  for  them — and 
the  special  operations  of  the  Spirit  of  truth  are  affording  thempowerful 
aid.     Though  now  they  are  like  "  a  handful  of  corn  in  the  earth,  upon 


CONCLUDING    RE3IAHKS.  627 

the  top  of"  the  mountains  ;"  yet  the  prediction  is  sure,  "  the  fruit  thereof 
shall  shake  like  Lebanon."  Truth  will  not  only  spring  up  in  the  earth, 
but  prevail ;  even  to  the  eradication  of  every  one  of  those  poisonous 
plants  which  our  heavenly  Father  has  not  planted.  There  will,  we 
trust,  but  a  few  more  generations  pass  away,  before  that  will  be  veri- 
fied  which  is  spoken  by  the  prophet :  "  A  little  one  shall  become  a 
thousand,  and  a  small  one  a  strong  nation."  May  the  Lord  hasten  it 
in  his  time ! 

XIL  Since  the  religion  of  Christ  is  truth — pure,  harmonious,  heavenly 
truth ;  it  is  the  imperious  and  solemn  duty  of  every  child  of  Adam  to  whom, 
it  is  made  known,  immediately  to  emhrace  it,  and  he  conformed  to  it  in  doC' 
trine,  experience,  and  practice. 

Every  man  who  has  opportunity  to  become  acquainted  with  the  Bi- 
ble, is  under  obligation  to  believe  it  ;  not  because  it  is  believed  by  his 
neighbors,  or  his  nation  ;  but  because  "  it  is  in  truth  the  Avord  of  God  ;" 
and  because  it  carries  its  proof  along  with  it.  "  And  if  I  say  the  truth," 
said  Christ,  "  why  do  ye  not  believe  me  ?"  Truth  claims  belief.  It 
is  the  truth  of  the  gospel  religion  which  induces  the  obligation  to  be- 
lieve  it.  A  system  of  philosophy  may  be  true,  and  still  it  be  no  sin  to 
disbelieve  it:  but  the  truths  of  the  Bible  are  of  such  a  nature,  that  it  is 
not  possible  for  us  to  disbelieve  them,  without  incurring  guilt.  As 
well  might  children  plead  innocency  in  turning  away  their  ears  from 
the  counsels  and  commands  of  their  parents,  as  intelligent  creatures 
pretend  they  are  not  under  obligation  to  Jiear  the  voice  of  God.  The 
Bible  is  the  voice  of  God,  addressed  directly  to  the  children  of  men, 
stating  His  claims,  and  their  duty.  A  spirit  of  obedience  in  children, 
prepares  them  to  hear  what  is  addressed  to  them  by  their  parents  ;  and 
a  spirit  of  obedience  in  creatures,  will  prepare  them  to  hear  what  shall 
be  spoken  to  them  by  Him  who  made  them.  With  such  a  spirit,  it  is 
not  possible  that  the  scriptures  should  be  disbelieved  by  those  to  whom 
they  are  made  known.  As  soon  might  a  man,  with  his  eyes  open  at 
noon  day,  doubt  the  light  of  the  sun.  This  position  is  supported  by 
those  words  of  the  Savior :  "  If  any  man  will  do  his  will,  he  shall 
know  of  the  doctrine  whether  it  be  of  God,  or  whether  1  speak  of  my- 
self." John  vii.  17.  According  to  this  declaration,  nothing  more  is 
needed  than  a  humble,  docile  spirit,  to  dispel  all  the  infidelity  there  is 
in  Christendom.  And  what  man  will  pretend  to  say,  that  he  is  not 
under  obligation  to  possess  and  cultivate  such  a  spirit. 

Nor  is  the  whole  of  our  duty  complied  with,  by  an  acknowledgment 
of  the  divine  authority  of  the  sacred  writings,  while  we  remain  indif- 
ferent concerning  the  scheme  of  doctrine  which  we  shall  adopt.  We 
are  under  as  much  obligation  to  believe  the  very  truth  which  these 
writings  contain,  as  we  are  to  believe  the  writings  themselves  to  be 
irue.  If  they  are  given  by  inspiration,  they  must  contain  but  one  sys- 
tem of  doctrines  ;  and  since  the  true  system  is  the  only  one  in  favor 
of  which  they  utter  a  syllable,  this  is  the  one,  in  distinction  from  all 
others,  which  we  arc  bound  to  embrace.  This  system,  whatever  it 
may  be,  is  distinguished  from  all  which  are  false,  not  only  by  having 
the  scripture  wholly  on  its  side  ;  but  it  is,  in  reality,  the  only  scheme  of 
doctrine  which  can  be  made  to  agree  with  facts;  that  is,  with  the  true 


628  (JOACLUUING    KEMAUKS. 

stale  of  the  moral  world.  It  is  easy,  therefore,  by  the  help  of  incon- 
trovertible facts,  together  Avith  plain  and  harmonious  declarations 
of  the  inspired  word,  to  ascertain  what  is  truth.  It  is  represented  to 
be  so  easy,  that  the  most  ignorant  man  is  under  no  necessity  of  wan. 
dering  from  the  path  of  life  :  "  The  way-faring  men,  though  fools, 
shall  not  err  therein."  Isa.  xxxv.  8.  Lot  them  have  a  sincere  wish 
to  find  the  way  of  holiness,  and  they  can  not  mistake  it.  And  it  should 
not  ba  forgotten,  that  all  who  in  a  right  manner  inquire  the  way  to 
Zion,  inquire  with  their  faces  thitherward.  Jer.  1.  5.  Whatever  ex- 
cuses there  may  be  for  the  ignorance  of  the  head,  there  can  be  none 
for  the  perverseness  of  the  heart. 

The  word  of  God  describes  a  system  of  experimental  religion  which 
entirely  harmonizes  with  its  holy  doctrines.  Those  inward  affections 
which  constitute  the  experimental  part  of  religion,  are  so  proper  and 
so  lovely,  that  every  man  is  bound  to  prefer  them  to  their  counterfeits, 
which  must  be  altogether  of  a  selfish  character,  and  founded  in  error. 
Every  one  is  under  obligation  to  possess  such  affections,  because  they 
are  right — they  are  in  perfect  conformity  to  the  truth  :  and  that  person 
who  does  not  possess  them,  is  in  reality  an  enemy  to  the  truth,  and  to 
the  interests  of  the  great  universe. 

The  works  which  constitute  the  practical  part  of  the  religion  of 
Christ,  may  well  be  called  ^^ good  works."  They  are  based  on  eternal 
truth,  and  are  therefore  obligatory  on  every  man.  The  precepts  of  the 
decalogue,  both  of  the  first  and  second  table,  commend  themselves  to 
every  man's  conscience  as  being  right.  And  the  two  brief  commands 
which  are  a  summary  of  both  tables,  (and  indeed  of  all  the  law  and  the 
prophets,)  are  manifestly  such  as  ought  to  regulate  the  conduct  of  all 
the  children  of  Adam. 

No  man  who  is  not  a  sceptic,  can  question  either  the  universal 
claims,  or  the  applicability,  of  the  religion  of  Christ.  Though  he  was  a 
Jew,  he  did  not  die  for  that  nation  only  ;  but  that  he  might  gather  to- 
gether in  one  the  children  of  God  that  were  scattered  abroad  through  the 
earth.  His  religion  is  as  much  adapted,  and  as  much  designed  for 
one  nation  as  for  another.  In  this  sense  he  is  "  the  Savior  of  all  men." 
His  throne  was  first  set  up  on  the  hill  of  Zion  ;  but  with  the  express 
intention  of  extending  his  dominion  to  the  uttermost  parts  of  the  earth. 
See  Ps.  ii.  6 — 8.  There  is  nothing  of  a  local  nature  in  the  religion 
of  the  gospel.  The  God  whose  character  it  delineates,  and  whose 
claims  it  asserts,  is  the  Being  who  made  of  one  blood  all  nations  to 
dwell  on  the  face  of  the  whole  earth  ;  and  the  propitiatory  sacrifice 
which  it  exhibits,  was  made  for  the  sins  of  the  whole  world.  Its  sa- 
cred writings  describe  the  character,  wants,  and  duties  of  men  of  all 
nations  ;  and  they  need  only  to  be  translated  into  all  languages,  to  be 
immediately  adapted  for  universal  use.  The  religion  of  Christ  is  not 
only  true,  but  it  is  the  only  true  religion  on  earth.  It  is  the  only  reli- 
gion which  makes  a  true  display  of  the  character  of  Jehovah,  who  is 
the  Most  High  over  all  the  earth ;  and  which  exhibits  a  consistent 
plan  of  reconciliation  between  Him  and  the  children  of  men.  This 
religion,  therefore,  claims  the  attention  and  the  cordial  reception  of 
the  whole  human  race.  This  is  required  by  Him  M-ho  is  not  only  the 
God  and  Father  of  our  Lord  Jesus  Christ,  but  '•  the  God  of  the  spirits 


CONCLUDING    REMARKS.  629 

of  all  flesh."  By  a  voice  from  heaven  he  says,  "  This  is  my  beloved 
Son,  hear  him."  And  the  Son  himself  thus  addresses  the  whole  fallen 
race  :  "  Unto  you,  O  meji,  do  I  call,  and  my  voice  is  to  the  sons  of 
men."  And  again:  "  Take  my  yoke  upon  you,  and  learn  of  me." 
He  would  not  have  required  this  attention  of  mankind,  and  this  subjec- 
tion to  his  yoke,  if  his  religion  had  not  been  what  (hey  all  needed. 
Nor  would  he  have  required  this  universal  attention  and  subjection, 
had  he  not  brought  ample  testimonials  of  a  divine  commission.  To 
the  Jews  he  said,  "  If  I  bear  witness  of  myself,"  (that  is,  if  my  own 
declaration  were  all  I  had  to  establish  m.y  claims,)  "my  witness  is  not 
true."  Those  Avho  truly  believe  in  the  reUgion  of  the  gospel,  are  fully 
convinced  that  its  external  and  internal  evidences  are  sufficient  to 
prove  its  divine  origin.  They  are  as  fully  persuaded  that  the  religion 
of  the  scriptures  has  God  for  its  author,  and  that,  when  cordially  em- 
braced, it  will  prepare  men  to  meet  his  approbation,  as  they  are  that 
he  has  established  a  moral  government  over  rational  creatures. 

If  the  gospel  is  from  heaven,  the  rejection  of  it  must  be,  as  the 
scriptures  represent  it,  a  very  heinous  sin.  See  John  xv.  22,  and  xvi, 
9.  That  my  reader,  if  not  a  Christian,  should  be  convinced  of  the  sin 
of  unbelief,  and  feel  the  weight  of  obligation  resting  on  him  to  become 
a  disciple  of  Christ,  is  a  matter  of  no  small  consequence.  He  is  now 
drawing  near  the  close  of  a  book,  the  object  of  which  was,  to  recom- 
mend to  him  the  religion  of  the  gospel — to  recommend  it,  rot  to  his 
curious  attention,  but  to  his  acceptance ;  as  being  the  only  system  of 
faith  which  can  make  him  either  holy  or  happy.  If  he  has  proceeded 
thus  far,  without  yielding  the  consent  of  his  heart  to  the  religion  of 
the  Savior,  let  me  entreat  him  to  pause,  and  consider  the  great  and 
immediate  obligation  he  is  under  to  yield  this  consent.  Let  him  re- 
member, that  if  this  volume  has  placed  the  real  gospel  of  Christ  before 
him,  the  perusal  of  it  will  do  him  no  good,  unless  the  truth  be  received 
in  the  love  of  it.  To  receive  it  in  this  manner,  is  what  I  would  now 
earnestly  and  affectionately  urge  upon  him.  While  some  of  those 
around '  you  have  received  the  overtures  of  mercy,  and  laid  down  the 
weapons  of  their  rebellion,  you,  my  unbelieving  reader,  are  still  in 
arms  against  the  government  of  the  Most  High.  While  they  approve 
of  the  plan  of  reconciliation  through  the  mediation  of  God's  beloved 
Son,  you  are  either  treating  it  with  entire  neglect,  or  you  are  attempt- 
ing to  effect  a  reconciliation  by  the  deeds  of  the  law.  It  is  obviously 
your  duty,  in  case  you  are  now  in  unbelief,  to  become  a  believer.  If 
it  is  right  that  God  should  reign,  then  every  rebellious  creature  in  the 
universe  ought  to  approve  of  that  system  of  religion  which  vindicates 
his  right.  Since  the  gospel  is  the  only  scheme  of  religion  that  provides 
a  way  in  which  God  can  pardon  sin,  consistently  with  the  honor  of  his 
law  and  the  interests  of  the  universe,  every  one  is  solemnly  bound 
to  prefer  this  to  all  the  self-righteous  schemes  which  men  have  ever 
devised. 

The  demand  m  hich  the  gospel  makes  on  mankind,  to  exercise  re- 
pentance  toward  God  and  faith  toward  our  Lord  Jesus  Christ,  can 
not  be  resisted  by  any  man  without  incurring  great  guilt.  The  demand 
is  most  reasonable.  Reason,  as  well  as  scripture,  says,  "  The  eai'th 
is  the  Lord's  and  the  fullness  thereof;  the  world  and  thev  that  dwell 

79 


630  CONCLUDING    REMARKS. 

therein."  Reason  says  that  it  belongs  to  Him  who  made  all  things,  to 
rule  over  the  creatures  he  has  made  ;  and  that  it  is  incumbent  upon 
them,  in  case  they  have  revolted,  to  condemn  their  revolt  and 
return  to  allegiance.  Reason  also  declares,  that  Avhen  the  Supreme 
Ruler  has  provided  a  way  to  extend  pardon  to  rebellious  creatures,  in 
consistency  with  the  stability  of  that  law  which  is  the  basis  of  his 
government,  they  ought  themselves  to  fall  in  with  it,  and  prefer  it  to 
any  other  way.  The  salvation  proposed  to  us  in  the  gospel,  is  in  such 
manifest  accordance  with  the  great  principles  of  a  perfect  moral  gov. 
ernmcnt ;  it  is  so  gracious  and  so  holy  ;  and  at  the  same  time  so  easy 
of  access  to  the  most  sinful  and  wretched  of  the  race  ;  that  no  man 
who  has  heard  it  explained,  and  been  once  invited  to  partake  of  its 
proffered  blessings,  can  have  any  excuse  for  not  embracing  it  immedi- 
ately, without  even  waiting  for  the  invitation  to  be  repeated.  But 
excuses  for  neglecting  to  do  it,  are  by  no  means  uncommon.  The 
gospel  invitation  is  the  very  thing  that  is  alluded  to,  when  it  is  said, 
"All,  Avith  one  consent,  began  to  make  excuse." 

When  men  are  pressed  with  their  obligation  to  yield,  without  delay, 
to  the  claims  which  the  gospel  makes  upon  them,  one  is  heard  to  say, 
"  There  are  so  many  creeds,  or  sorts  of  belief,  among  Christians,  that  1 
can  not  tell  which  to  embrace."  To  this  I  would  reply,  there  is  but 
one  creed,  one  system  of  faith  in  the  holy  scriptures.  In  them,  but 
one  God  is  described  as  the  living  and  true  God — his  law  is  always 
presented  to  our  view  as  the  same  holy  thing — man's  fallen  nature  is 
uniformly  represented  as  entirely  depraved — but  one  sacrifice  for  sin 
is  exhibited,  and  but  one  way  of  becoming  interested  in  it.  The  same 
may  be  said  concerning  every  other  article  of  faith  ;  it  has  the  whole 
scripture  testimony  in  its  favor.  There  is  but  one  system  of  doctrines 
taught  in  the  word  of  God  ;  and  this  is  the  only  one  which  is  in  harmony 
with  existing  facts.  Surely,  no  blame  can  attach  to  the  word  of  God, 
because  men  have  wrested  it,  and  wearied  themselves  to  make  it  speak 
a  language  foreign  to  its  true  meaning.  These  contradictory  schemes 
are  not  chargeable  on  the  inspired  volume,  but  are  to  be  imputed  to  our 
native  aversion  to  divine  truth. 

Another  will  say,  "  I  can  not  become  a  Christian,  because  of  the 
wickedness  I  see  among  Christian  professors."  We  who  name  the 
name  of  Christ,  stand  greatly  reproved  for  having  given  so  much 
occasion  for  this  objection.  If  we  have  any  godly  sincerity,  we  shall 
be  greatly  grieved  that  we  have  thrown  such  an  obstacle  in  the  way  of 
the  conversion  of  our  fellow  men  ;  since  we  are  assured,  that  except 
they  shall  become  converted,  their  admission  into  the  kingdom  of 
heaven  will  be  utterly  impossible.  As  there  is  no  reason  to  expect 
that  this  obstacle  will  be  wholly  removed,  while  the  present  generation 
is  on  the  stage,  we  vdsh  to  convince  the  unregenerate,  that  though 
an  obstacle,  it  constitutes  no  excuse  whatever  for  their  remaining 
impenitent.  Though  this  is  one  of  the  most  formidable  of  the 
objections,  which  the  unregenerate  make  against  embracing  the  religion 
of  the  gospel,  yet  we  are  pex'suaded  they  are  not  only  unwise,  but  wholly 
inexcusable,  in  suffering  it  thus  to  influence  their  conduct  in  an  affair 
of  such  immense  consequence.  This  they  may  see  themselves,  if  they 
will  but  attend  to  the  following  considerations  : 


COXCLUDIXG   REMARKS.  631 

First.  There  is  not  the  least  detect  in  the  character  of  Jesus  Christ, 
the  founder  of  this  religion  :  and  let  it  be  remembered,  that  He  alone 
is  exhibited  to  us  as  our  perfect  pattern.  Even  the  chief  of  the  apos- 
ties  required  others  to  follow  him,  only  as  he  followed  Christ.  1  Cor. 
xi.  1. 

Secondly.  There  is  no  imperfection  either  in  the  doctrines  or  precepts 
of  Christ.  These  are  worthy  of  their  Author.  They  are  like  silver 
seven  times  purified.  These  doctrines  and  pi'ecepts,  and  not  the 
imperfect  examples  of  its  professors,  constitute  that  gospel  which  men 
are  required  to  embrace. 

Thirdly.  Numerous  disciples  of  Christ,  both  in  Bible  days,  and  in 
all  succeeding  ages,  have  shone  as  lights  in  a  dark  world.  Though 
they  have  not,  like  their  Master,  been  altogether  without  spot,  yet  their 
character  has  been  manifestly  improved  by  their  religion. 

Fourthly.  Why  should  the  conduct  of  those  professors  of  Christian, 
ity  who  are,  in  the  scriptures,  stigmatized  as  "  the  enemies  of  the  cross 
of  Christ,  whose  end  is  destruction,  whose  god  is  their  belly,  whose 
glory  is  in  their  shame,  who  mind  earthly  things  " — present  such  an 
obstacle  in  the  way  of  any  one's  becoming  a  follower  of  the  Lamb  ? 
Their  conduct  furnishes  no  solid  objection  again?t  the  excellency  of 
His  religion  whom  they  call  Lord,  Lord ;  but  whose  disciples  they 
never  were.  The  scriptures  have  forewarned  us,  that  such  members 
would  intrude  into  the  church  of  Christ,  and  even  into  the  holy  min- 
istry. But  why  should  the  wheat  be  considered  as  worthless,  because 
an  enemy  has  sown  tares  in  the  same  field  1  At  the  harvest,  we  are 
assured  that  a  separation  will  be  made,  when  the  wheat  will  be  gath- 
ered  in,  and  the  tares  will  be  burned.  They  to  whom  gospel  invitations 
are  presented,  can  not  suppose  that  Christ  invites  them  to  become 
hypocritical  professors  of  his  religion  ;  nor  that  he  requires  them  to  take 
complacency  in  those  who  are  of  this  character.  This  very  objection, 
which  unbelievers  so  often  urge  against  becoming  Christians,  serves, 
among  other  things,  to  show  that  they  are  without  excuse  in  refusing 
to  do  it.  In  condemning  the  hypocritical  members  of  the  church,  and 
in  making  their  unchristian  lives  an  apology  for  unbelief,  they  do,  in 
effect,  declare  themselves  to  be  under  obUgation  to  become  its  sincere 
and  upright  members.  The  language  of  their  objection  is,  "  If  the 
followers  of  Christ  would  but  live  up  to  their  profession,  it  would 
impose  an  obligation  on  us  to  become  his  folloAvers."  This  implies  a 
present  conviction  in  their  minds,  that  Christianity  is  in  itself  a  very 
holy  religion.  Why,  then,  are  they  not  under  obligation  to  become 
such,  as  they  are  convinced  that  all  the  professors  of  Christianity  ought 
to  be  ?  Why  do  thsy  not  embrace  this  holy  religion,  and  so  exemplify 
it,  as  to  give  the  world  a  better  illustration  of  its  purity  in  the  unsullied 
lives  of  its  professors  ? 

Another  may  say,  "  Neither  of  the  objections  which  have  been  sug- 
gested, is  my  excuse  for  not  becoming  a  Christian.  I  know  what  the 
doctrines  and  precepts  of  the  gospel  are,  and  what  must  be  done  that 
I  may  be  saved.  I  am  convinced  that  it  is  no  apology  tor  my  unbelief, 
that  many  of  those  who  profess  to  know  Christ,  belie  their  profession. 
But  my  excuse  is  this  ;  that  I  am  unable  to  receive  Christ  for  my  Sav- 
ior,  until  he  shall  be  revealed  in  mv  heart  bv  the  Holv  Ghost."     It  is 


632  CONCLUDIXG    REMARKS. 

affecting  to  the  ministers  of  Christ,  that  so  many  of  those  dear  immor- 
tals for  M'hose  veconciliation  they  are  anxious,  urge  this  as  a  justifiable 
excuse  for  neglecting  the  great  salvation.  What  shall  they  say  to  such 
neglecters  of  the  gospel  1  Shall  they  deny  the  necessity  of  divine 
influence  to  efiect  their  reconciliation  ?  This  they  can  not  do,  in  con- 
sistency with  the  word  of  truth  ;  nor  without  contradicting  what  they, 
and  all  other  Christians,  have  learned  by  their  own  experience.  But 
still,  as  honest  men,  they  can  say  to  the  impenitent,  You  are  wrong  in 
considering  this  dependence  on  God  for  a  change  of  character,  as  a 
justification  for  your  impenitence  and  stupid  inattention  to  the  concerns 
of  your  souls  ;  and  if  you  will  listen  to  us  a  few  moments,  without 
prejudice,  w' e  hope  to  be  able  to  convince  you  of  it.  Let  the  following 
things  be  duly  considered  : 

1st.  You  can  not  but  know  that  God  requires  you  to  become  Chris- 
tians  ;  not  in  name  only,  but  in  heart.  He  requires  the  very  things 
which  you  say  you  have  a  good  excuse  for  not  doing  ;  such  as  making 
a  new  heart,  repenting  of  sin,  believing  in  Christ,  &c.  As  believers 
in  the  inspiration  of  the  scriptures,  you  dare  not  say  that  these  require- 
ments are  wrong  and  unreasonable.  You  can  not  suppose  that  God 
would  require  you  to  do  that,  for  the  neglect  of  which  you  ha^'e  a  good 
excuse.  Nor  can  you  imagine  that  his  knowledge  of  the  subject  is 
less  perfect  than  your  own. 

2d.  You  can  not  but  know,  that  the  scriptuixs  do  not  represent 
your  dependence  on  the  Spirit's  influence  for  a  renovation  of  nature, 
to  be  the  dependence  of  weakness,  but  of  wicliedness.  It  was  after 
Christ  had  told  sinners  that  they  would  not  come  to  him  for  life,  that 
he  taught  them  the  need  of  his  Father's  drawing,  to  enable  them  to 
come.  Is  it  not  perverse  for  you  to  plead,  as  an  excuse  for  the  neglect 
of  the  great  salvation,  that  so  great  is  your  opposition  to  its  humbling 
and  holy  terms,  that  you  can  never  be  willing  to  embrace  it,  unless  that 
willingness  shall  be  the  result  of  a  divine  power  great  enough  to  over- 
come  this  opposition  ? 

3d.  Is  it  not,  dear  friends,  a  strong  circumstance  against  the  valid- 
vty  of  your  excuse,  that  it  is  always  abandoned  by  the  subjects  of  the 
new  birth  ?  Though  the  convert  still  believes  that  he  needed  special 
divine  influence  to  transform  his  wicked  hea]'t,  he  is  now  completely 
convinced,  that  his  former  neglect  of  the  great  salvation  was  criminal 
and  inexcusable.  Is  it  reasonable  to  believe,  that  all  those  M'ho  have 
their  hearts  purified  by  obeying  the  truth,  should  by  this  very  means 
be  led  to  relinquish  the  excuse  in  question,  had  it  been  founded  in 
truth  ?  The  force  of  our  present  argument  is  this  :  If  converted  sin- 
ners are  right  in  feeling  that  their  former  impenitence  and  unbelief 
were,  while  they  remained,  inexcusable,  then  unconverted  sinners 
ought  to  feel  that  their  i^resent  impenitence  and  unbelief  are  without 
excuse. 

4th.  It  is  of  great  importance  that  you  understand,  that  God's  gift 
of  the  Spirit,  to  effect  a  transformation  in  men's  hearts,  is  bestowed  in 
quite  a  different  manner  from  most  of  his  other  gifts.  What  is  done 
for  us,  is  done  within  us ;  and  in  such  a  way  as  to  be  perceived  only 
by  our  own  activity.  Although  operated  upon  by  the  Spirit  of  God,  it 
is  ourselves  who  repent,  believe,  love,  and  cxerci^ie  all  other  holy  af. 


CONCLUDING    REMARKS.  633 

fections.  The  Spirit's  influence  does  not,  therefore,  preclude  the  ne- 
cessity  of  a  personal  attention  to  our  duty  ;  particularly  in  relation  to 
our  own  salvation.  And  though  the  very  commencement  of  this  atten. 
tion  should  be  acknowledged  as  the  effect  of  divine  influence;  yet  we 
are  conscious  of  nothing  but  the  reflections  of  our  own  minds.  We 
now  become  convinced,  that  the  long  neglected  and  vastly  important 
subject  of  religion,  demands  our  immediate  attention. 

5th.  As  the  ministers  of  reconciliation,  we  would  seek  not  only  to 
disarm  our  fellow  men  of  this  excuse,  but  to  convert  it  into  a  powerful 
argument  by  which  to  urge  upon  them  an  immediate  attention  to  the 
one  thing  needful.  We  appeal  to  the  individuals  who  raise  the  objec- 
tion we  are  now  attempting  to  meet,  whether  it  be  rational  to  believe, 
that  God  has  informed  sinners  of  their  dependence  on  his  Spirit,  for 
the  purpose  of  releasing  them  from  a  personal  attention  to  their  salva- 
tion.  Is  it  not  much  more  consonant  to  reason  to  believe,  that  he  has 
done  it  to  encourage  their  attention  ?  God  would  have  them  know 
that  it  is  their  duty  to  accept  the  offer  of  salvation,  whether  it  be  ac- 
companied  with  the  Spirit's  influence  or  not.  But  he  would  also  have 
them  know  that  their  hearts,  unaided  by  his  Spirit,  are  too  wicked  to 
be  depended  upon  for  an  acceptance  of  that  gracious  offer.  He  ac- 
quaints them  with  their  need  of  the  Spirit's  aid,  for  the  two-fold  pur- 
pose of  discouraging  their  dependence  on  self-sufficient  efforts  ;  and 
of  encouraging  them,  notwithstanding  their  entire  moral  impotency, 
still  to  make  efforts.  "  Work  out  your  own  salvation  with  fear  and 
trembling ;  for  it  is  God  who  worketh  in  you  both  to  will  and  to  do  of 
his  good  pleasure."  Does  it  stimulate  saints  to  strive  to  work  out 
their  own  salvation,  to  know  that  there  is  a  Holy  Ghost,  who  can  M'ork 
ia  them  both  to  will  and  to  do  ;  and  why  should  sinners  convert  this 
precious  truth  into  an  opiate,  to  lull  them  to  sleep  ?  We  beseech  them 
to  do  it  no  longer.  We  pray  them  in  Christ's  stead,  to  be  reconciled 
to  God. 

Time  would  fail  me,  were  I  to  notice  all  the  excuses  which  the  im- 
penitent make  for  rejecting  the  gospel  invitation.  To  readers  of  this 
character  I  would  say,  in  a  word  ;  You  may  know  that  your  omnis- 
cient and  righteous  Judge  will  expose  the  speciousness  of  al!  your  ex- 
cuses, so  that  they  will  avail  you  nothing  when  you  stand  before  his 
bar.  To  propose  them  to  your  teachers,  with  a  view  to  have  them 
obviated,  may  be  Mell ;  but  to  search  for  excuses  to  justify  your  im- 
penitence and  unbelief,  is  wicked  and  foolish  in  the  extreme.  This  is 
one  of  the  most  common  and  aggravated  ways  of  resisting  the  Holv 
Ghost.  It  is  building  strong  holds  to  prevent  being  conquered  by  the 
Captain  of  salvation — it  is  striving,  not  to  enter  in  at  the  strait  gate, 
but  to  keep  on  in  the  broad  way  that  leadeth  to  destruction. 

In  taking  leave  of  my  readers,  permit  me  to  remind  them,  that  wheth- 
er we  realize  it  or  not,  the  acquaii.tanco  we  have  formed  through 
the  medium  of  this  book,  has  brought  with  it  obligations  and  respon- 
sibilities that  will  reach  into  eternity.  At  that  tribunal  before  which 
we  must  all  speedily  appear,  I  shall  have  to  render  an  account  for  the 
motives  that  influenced  me  to  write  this  book — the  spirit  and  feelings 
that  have  pervaded  me  while  writing  it — and  the  truth  or  falsehood, 
the  scriptural  or  unscriptural  sentiments  that  it  contains.    And  at  that 


634  CONCIiUDINO    REMARKS. 

same  tribunal,  you,  my  beloved  readers,  will  have  to  answer  for  the 
spirit  with  which  you  have  read  this  work,  and  the  influence  it  has 
exerted,  and  shall  exert,  upon  your  character  and  conduct.  That  what 
I  have  written  may  prove  a  means  of  edification  to  saints,  and  of  con- 
version  to  at  least  one  impenitent  soul,  may  God  grant,  and  to  His 
name  shall  be  the  praise  ! 


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